Samaria's Downfall: OR, A COMMENTARY (By way of Supplement) on the Five last Verses of the Thirteenth Chapter OF HOSEA Wherein is set forth, Ephraim's Dignity. Duty Impenitency, And Downfall. Very suitable to, and seasonable for, these present Times. Where you have the Text explained, sundry Cases of Conscience cleared, many Practic● Observations raised (with References to such Authors as clear a● Point more fully.) And a Synopsis or brief Character of the twenty King● of Israel, with some useful Inferences from them. By THOMAS HALL., B. D. and Pastor of Kingsnorton.  Thus will I do to thee, O Israel, and because I will do thus unto thee, prepare to meet 〈◊〉 God, O▪ Israel, Amos 4. 12. A prudent man forseeth the evil, and hideth himself, Prov. 22. 3. Etsi Christus & Apostoli minantur facinorosis, & graviter reprehendunt viti● 〈◊〉 phetarum conclones ideo ad deterrendos malos aptiores, & ad timorem Dei inculca 〈◊〉 ficaciores sunt, quia semper certas Paenas slagitiosorum addunt, qu●s. eventus postea 〈◊〉 dit non fuisse vanas. Luther. in Praefat. ad Hoseam. 
〈…〉 for Io. Cranford, at the Castle and Lion 〈…〉   

TO THE Renowned CITY OF LONDON, GRACE., MERCY, and PEACE be multiplied.  
A Word spoken in season is much commended by the wisest of men, Prov. 15. 23, and 25. 11. Yea, it is made one of Christ's excellencies, that he had the tongue of the Learned, and knew how to speak a word in season. Isa. 50. 4. Such words are not only profitable, but also powerful, and carry abundance of convincing strength and force with them, job 6. 25. This principally hath emboldened me to dedicate this Treatise to you. Had I searched for five verses thorough the whole Bible, I could hardly have found five together (all things considered) more suitable and seasonable for the present times we live in.  
In them we have an Alarm for the Drowsy, a Corrosive for the Impenitent, a Cordial for the Penitent, and many quickening Considerations to move us all to a speedy preparing to meet our God in a way of unfeigned Humiliation before the Decree bring forth, and the fierce anger of the Lord seize upon us.  
Here we may see Ephraim's Dignity, and Ephraim's Downfall, and those sins which helped to bring him down; and in him we may read England's condition; the Lord hath made us his Ephraim, he hath laid his right hand upon us, he hath made us the head of the Tribes, he hath set us above, when for our sins he might long since have laid us in the dust. Ephraim's sins were Ephraim's ruin; and if those sins be found in England, which were found in him, what can we expect but the like judgements? for God is the same to the same sinners. If Samaria's sins be found in London, London must look for Samaria's judgements. God will not spare sin, where ever he finds it, be it in City or Country. Sin hath brought down greater Cities than yours; as they had their times of rising, so of ruining; as of building, so of burning; witness Nineveh, No, Tyrus, Babylon and jerusalem: Sin hath made them all a desolation. For my own particular, I shall never expect that City or State should prosper, till God's Church prosper; or that our houses should continue, when God's house lies waste; all our buildings will be but Nods and Babel's, that is, unsettlement and confusion, till God's house be settled and exalted amongst us, Hag. 1. 4, 6, 7, 8, 9, etc. It is the sins of England that I fear more than all the enemies in the world. It is not Spain or Italy, it is not France or Turkey that I fear; though all Nations should compass us about, yet were we but an obedient people, I should not doubt, but that in the Name of the Lord we should destroy them. But it is the Atheism, Heresy, Blasphemy, Security, Impenitency, Apostasy, Profanation of holy things, Formality, Hypocrisy, Unrighteousness, Division, Witchcraft, and contempt of the Gospel. These, even these, are the enemies that I fear; and if any thing destroy us, it is these abominations that reign amongst us. Be instructed therefore, O England, and thou, O London, the chief City thereof, lest the Lords soul depart from thee, and thou be made a desolation, Jer. 6. 8. God hath bornelong with our provocations, but he will not always bear, but will at last reconcile his patience with the fierceness of his fury. Let not therefore Satan delude any, as if these were but some melancholy conceits, some fearful fancies, or vain prognostications of some lying Astrologers; but know, that these are certain Assertions, grounded upon the infallible Word of God, whose threatenings, as well as Promises, are like unto Silver, that hath been seven times purified, and thoroughly tried, Psal. 12. 6.  
It is true, we have many Privileges that others want, but no Privileges can preserve an impenitent people from ruin; jerusalem was highly privileged; and had the choicest Preaching a little before its downfall. The sins of a City and Nation may be so great, that though Noah, job and Daniel (three men that could do very much with God, Ezek. 14. 14.) Should stand before the Lord for them, yet they shall not prevail for a hardened, Apostatising people; where such spiritual judgements go before, there temporal judgements always follow, Isa. 6. 9, 10, 11, 12. Sinning is worse than suffering; better see a people bleeding, than blaspheming; for by our Sufferings God is glorified, but by our sins he is dishonoured.  
We are a people that are much for Liberty; we cannot endure a yoke, no, though it be Christ's easy yoke, yet we will not have him to reign over us; we will not serve him with gladness, and singleness of heart in the abundance of all things; and therefore he may justly make us serve our enemies in the want of all things, Deuteronomy 28. 47, 48. And as we are all for Liberty, so he may justly proclaim a Liberty for us to the Sword, Pestilence and Famine, jer. 34. 17.  
God hath humbled many in your great City, by sickness, poverty, and decay of Trading, etc. But have you been made humble thereby? He hath sent the choicest of his Ministers amongst you, and fed you (in a spiritual sense) with the finest of the Wheat, but have you answered Gods cost and care? and are you bettered by all his dispensations to you? Have you heard the voice of the Rod, and who hath appointed it? or have you not rather fallen away more and more, and grown worse and worse? if so, how can you expect peace, when your Apostasies, witchcrafts, and spiritual fornications are so many? 2 King. 9 17, 18.  
But it is not for me to counsel you, who have so many living 
* See Mr. wiles his most seasonable and solid piece, on 2 Tim. 3. 1. newly printed.  and dead Counsellors at hand; I shall therefore betake myself to Prayer, desiring that the good will of him that dwelled in the bush, may dwell amongst you, that he would be for walls and bulworks to you, and your glory in the midst of you; that he by the Spirit of fire and of burning would purge out of you every thing that offends, that your scum of Blasphemy, Heresy, Hypocrisy, Unrighteousness, etc. may no longer abide in you, but that the Name of your great and famous City may forever be, jehovah Shammah, The Lord is there. This is, and shall be the Prayer of  
Kingsnorton, Novemb. 17. 1659. Your Servant in the Lord, THOMAS HALL..   

TO THE READER.  
HAving occasion lately to peruse Mr. Burroughs on Hosea 13. 13. I found that his Commentary was defective, and that Mr. Burroughs (that Prince of Preachers) died before he had finished the Chapter; whereupon I perused the remainder of the Chapter, and finding it to be very pat and pertinent to these present drowsy, dangerous times we live in, and that no man had set upon it this twelve years (for so long hath Mr. Burroughs been dead) I having a little respite, in the strength of my God I set upon it, and by his assistance have at last completed it. It is true, it hath cost me some pains, the most of these five Verses being so turned and tortured, so intricate and perplex, admitting of so many various Lections and Senses, and Interpreters are so divided amongst themselves, that he had need of a great deal of Prayer and Patience, that undertakes them. I think there are not many harder Verses in the Bible, than some of these that I have lighted on, yet by a good hand of providence I have gone thorough them, and have not balked any known difficulty, but have made all as plain, and intelligible as possibly I could.  
Many Posthumous works have had Supplements excelling their Predecessors; this cannot be expected here. All that I can promise thee, is this, that I have as fully and faithfully explained the Text, as possibly I could: I have raised thence many useful Observations, and given in References (because I understand they are very acceptable to many) to such as enlarge upon any point more fully. Some Common places are succinctly handled, and if any Controversy occur (according to my custom and calling) they have a lash and a pass.  
As for the fourteenth Chapter, it is piously and pithily opened by two very grave, 
Dr. Sibbs.  judicious men; So that now you have the whole Prophecy completed; 
Dr. Reynolds.  If thou reap any benefit, give God the praise, who is pleased to show light in the darkness, and strength in the weakness of  Thine in the Lord, THOMAS HALL..  
Samarias' Downfall: OR, A COMMENTARY (By way of Supplement) on the five last verses of the thirteenth Chapter of HOSEA.  

HOSEA 13. 12.  
The iniquity of Ephraim is bound up [by God] his sin is hid [with him.]  
THis Chapter contains the sum of the eleventh Sermon of Hosea, 
Inter omnes Prophetas Hoseas maxim velut summaria concionum suarum ponit. Mercer.  wherein the Prophet (like the sweet Singer of Israel) treats both of Judgement and Mercy; and useth both drawing and driving Motives, (one or both of which usually work upon all ingenuous dispositions.) to bring them to Repentance. And since God hath ordained the Law to make way for the Gospel, and Humiliation to go before Consolation; therefore the Prophet, first denounceth Judgements against Israel, and specially that of the Sword, which should cut off his Kings, destroy his Kingdom take a way all their pleasant things, and make them a desolation; neither was God to be blamed for all this, for it was their own sins that had brought those evils upon them, viz. their Idolatry, Pride, Carnal-confidence, Impenitency, Stupidity, 〈◊〉 and Forgetfulness of that God, who had raised them to great glory and dignity.  
2. He sets forth the fierceness of God's wrath against them, (ver. 
Deus comparatur L●oni saevo, quo nulla bestia truculentior. 2. Pardo in via observanti, quo nulla subtilior. 3. Urso ●atulis orbato, quo nulla saevior. 4. Cuivis immani b●stiae, siqua alia prio● ribus immanior, sub genere continetur. Tarnovius in locum.  7, 8.) Great blessings when abused, bring great judgements. Their sins had turned God their great Benefactor into a Lion, a Leopard, a Bear; and imbittered his soul against them. They dreamt they should find him a God all of mercy, he tells them they are mistaken; for now they should find him a God full of fury.  
3. Whereas they might think to escape because God had so long forborn them; the Prophet by a Prolepsis prevents this conceit, Ver. 12, 13. The iniquity of Ephraim is bound up, and his sin is hid, q. d. Ephraim thinks now he may take his pleasure since his iniquity lies hid, and he hath so long escaped; but mark what follows, ver. 13. The sorrows of a travelling woman shall come upon him. As the pleasure of conception hath the pangs of childbirth attending it; so this secure and pleasant people shall certainly meet with sorrow in the end, and therefore Ephraim is but an unwise son, and guilty of great folly, in that he doth not speedily make his peace with God.  
4. Lest they should be despondent and despair, he intermixeth comfort with his threatenings, and allays the terrors of the Law with the promises of the Gospel, ver. 14.  
5. Yet lest they should grow secure, after a little hyperbaton and interruption of the order of the words, he returns to denounce judgements, and tells them, that notwithstanding the promise of deliverance, yet first they must expect a desolation of the chief City and the Kingdom, ver. 15. 16.  
In this twelfth Verse we have briefly set forth the desperate and deplorable condition of God's people; 
Hosea est commaticus, et quas● per sententias ●●quens. Hieron.  they were come to that height of wickedness, and grown so stupid under God's strokes, that now they must expect no more pardon, nor look that God should bear any longer with them. So that in these words the Lord meets with the vain conceits of the loose persons of those times, who soothed up themselves in their evil ways, and because the Lord suspended his judgements for a time, therefore they never suspected them, but thought that the Lord was such a one as themselves, that is, no way displeased with their sins, but since he connived at them, therefore they conclude he slept, & took no notice of them, but had utterly forgot them. But they are much deceived, saith the Lord, for I have seen all their wickedness, and have sealed up all their sins till the due time of revealing them (which is now at hand) be come. 'Tis true, I have borne long with them (let that offend none) for I have not forgot their provocations, they are all bound and bundled up so that not one of them shall be lost, but they shall dearly reckon for them all together. As God hath a book of remembrance wherein he records the good deeds of his people, which shall one day be published to their everlasting praise, (Mal. 3. 16.) So he hath a book of remembrance, wherein he records the wickedness of the wicked, which shall ere long be published to their everlasting shame. As the sin of judah was written with a pen of iron, and an adamantine claw, so that it should not easily be blotted out, (jer. 17. 1.) So all the sins of Ephraim, from the time of jeroboams reign, to their going into captivity, were bound up and sealed, that they might not be lost. Papers that lie loose and unbound are scattered with every wind, but when they are fast bound up and sealed, than they are safe and sure. Money that lies at random is lost, but that which is locked up in Coffers is safe, and will be brought forth when need requires. So God had not forgot Ephraim's sin, but had hid and sealed it up till the determined time to punish him was come, and locked them up in his memory for a day of reckoning.  
Yet to leave no clod unbroken that we may find out the golden Oar, I shall give you the Grammatical reading of the words; for a good foundation is the strength of the building.  
The iniquity. 
Gnavon, pravitas, praevaricatio, malitia; a Gnaval, ●ucvus, obliquus fuit. ] Avon, the pravity and perverseness, the prevarication and crookedness of Ephraim's ways is laid up.  
Of Ephraim.] Ephraim in the letter was Joseph's second son, here 'tis put for the ten Tribes of Israel of which Ephraim was one of the chiefest. So Host 4. 17. and 5. 3. and 6. 4. and 7. 8, 11. and their first King after the division was an Ephraimite.  
Is bound up. 
Signari in sacculo prodi●igen●● custodia. Proverb. Tsarur, tigat● est, a Tsarar sigavi●, custodivit, constrinxit qua●i in 〈◊〉, ita Gen. 42. 35. 1 Sam. 25. 29. Prov. 13. 22. & 30. 4. ] The metaphor implies special care and custody, and is borrowed from the men of the world, who are careful to lock up their money that it be not lost; the like expressions you may read, Deut. 32. 34. job 14. 17. and 22. 19 Lam. 1. 14. So the iniquity of Ephraim was sealed and kept safe to be brought forth in due time as a charge against him. Though men scatter their sins abroad and forget them, yet God bundles them up and remembers them, and as pardoning grace doth lose the sinner, so sin unpardoned is said to be bound up and reserved for punishment, Mat. 16. 19  
His sin.] (i. e.) The punishment of his sin; 'tis a frequent Metonymical speech to put sin for the punishment of sin. So Levit. 20. 20. Numb. 12. 11. Ezek. 4. 4, 5, 6. Hattatho, peccatum ejus, from (hata, to err or wander from the mark; such is sin, 'tis a wand'ring and going astray from the Law of God, 'tis an erring from the mark which we should always aim at, viz. the glory of God and our own salvation.  
Is hid] Not from God, 
Tsephunal abscondita est, a Tsaphan, recondidit, custodivit. So job 10. 13.  but with God; 'tis laid up by him for a day of reckoning, when the Lord shall pour out the fierceness of his wrath on Israel. So that their sin is hid, not in mercy, but in judgement; not for protection, but for desolation. Samaria shall be made desolate. The Metaphor is taken from a treasure where things are hid and laid up in store, 
〈◊〉. 17. 14.  that when time serves they may be forthcoming. 
〈◊〉. 27. 6.  God lays up the sins of the wicked in store against a day of wrath, 
〈◊〉. 16. 17.  Rom. 2. 5. when he intends to punish them for all together.  

OBSERVATIONS.  
1. The Lord is very patient and bears long with sinners.  
2. Though he do bear long, yet he will not always bear, but first or last he will certainly bring the punishment due to their sin upon them. I shall only handle the first, the second will fall in with the Application.  
1. God is wondrous patient and bears long with sinners. He's many years in bundling up men's sins, and laying them up in his treasury. He doth not presently cut off sinners, nor always destroy wicked men in the act of sin, as he might do (for so many sins as men commit, so many damnations they deserve) but with much patience and great-long-suffering he bears with the Vessels of wrath, Rom. 9 22. He bore with the old world many hundred years, even till the whole earth was corrupt before him, and his Spirit tired out (as it were with striving with them, Gen. 6. 3. 1 Pet. 3. 20. He spare● Sodom so long that their sins cried to heaven for vengeance against them, Gen. 18. 20, 21. He spared Israel here three hundred and sixty years ere he sent them into captivity, Ezek. 4. 4, 5, 6. He spared the Gentiles four thousand years, Act. 14. 16. and bore with jerusalem till they stoned his Prophets, and would not nee reclaimed, Matth. 23. 37. and spare● Amalech four hundred years, L ●am. 15. 2, 3. His Vials of wrath are Vessels of large extent, but narrow mouths, they pour our slowly, but drench deeply, and distil effectually God's wrath on the heads of his enemies, Rev. 16. 1. and 18 19 Though we provoke him daily, yet he's Patient towards us, not willing that we should perish but come to repentance. 2 Per. 3. 9 Rev. 2. 21. He sends his messengers in great compassion to us, rifing early to stop us in our sinful courses. and so prevent our destruction, 2 Chron. 36. 15. jer. 25. 4. Yea he's not only Patient, but long suffering, which is a further degree of Patience, 'tis Patience lengthened our (Exod. 34. 6. Psal 103. 8. jonah 4. 2.) he waits, and waits long for our returning, crying, oh when will you be made clean, when shall it once be? jer. 13. ult. if some good man should sit but one hour in the Throne of God, and look down upon the earth, as God doth continually, and should see what abominable Idolatries, Witchcrafts, Blasphemies, Heresies, Homicides, Perjuries, Adulteries, Persecutions, Oppressions, etc. were committed in that hour, he would undoubredly in the next set all the world on fire. 'Tis well (in this respect) that we have to do with God, and not with man, Host 11. 9 I will not execute the fierceness of mine anger, I will not destroy Ephraim; why so? for I am God, most true in my Promises, and of infinite Patience; and not man, who is mutable and Passionate, and could not bear the daily indignities and provocations which are committed against me. Great then is the sin of those who abuse the Patience and long-suffering of the Lord, adding sin 〈◊〉 drunkenness to thirst, that draw on iniquity with the 〈◊〉 Vanity, and so treasure up wrath against the day of 〈◊〉 munity breeds in them impenitency, because punishment is not speedily executed; therefore the hearts of the sons of men is fully se● in them to do evil, Eccles. 8. 11. Every word hath its weight; these indulged sinners do not barely practise sin, but their heart is set on it; the very bend of their spirit is to evil indefinitely (i. e.) to all manner of evil, ●and that with resolution and full purpose of heart, they follow it fully: as good men cleave to God and his ways with full purpose of heart (Act. 11. 23.) and are married to him, Cant. 2. 16. So do these to sin and Satan, they are married to them, Host 4. 17. 'Tis this impunity and prosperous wickedness which makes men Insolent, Psal. 73. 8, 9 Impudent, Isay 3. 9 and Resolute in sin, Jer. 44. 16, 17. Such are apt to think there is no God, or at least that he regards not things below, or that he is like themselves, approving of their ways, and that which they do is no sin, Psal. 50. 16, to 22. Those gross hypocrites that talked so much of God's Word, but denied him in their works, being Slanderers, Adulterers, Thiefs, thought that because God was silent and did not presently punish them, that therefore he approved of their wickedness. But mark what follows, there is a stinging But, But I will reprove thee, and set them in order before thee. Thou shalt know one day how I hated thy sin by the punishments which I will inflict upon thee for them, and though now thou hidest them, yet than I will marshal them and set them in rank and order before thy face. Consider this therefore you that cast Gods counsels behind your backs, and hate to be reform, before he awaken your drowsy consciences, and rouse up that mastiff that lieth sleeping in your bosoms; and before you come to answer for all with flames about your ears. 'Tis a sad and sore delusion wherewith Satan deceives millions of men, viz. that because they are not presently punished, 
Etsi Deus pae●am differt, non tamen aufert; sed singula peccata notat in libro, colligat in fasciculo, recondit in sacculo, idcoque securitas est vitanda, & paenitentia agenda Tarnovius.  therefore they shall never be punished, and since God hath forborn so long, therefore he will always bear, and they shall never hear more of their sins: hence it is that the wicked flatter themselves in their sins, Deut. 29. 19 Psal. 36. 1, 2. Isay 47. 7. To take off this, 1. Consider that God's forbearance is no acquittance; though he bear long, yet he will not always bear. We see he bore long with the Old world, Sodom, Ierus●lem etc. but at last they paid for all. Mercy abused turns 〈◊〉 fury, and the Preservations of wicked men, are but 〈◊〉 tions to greater wrath. God hath leaden heels, but iron hands; the further he fetcheth his arm, the heavier will the blow come; the further he draws his arrow, the deeper will it wound. 
Sero licet veniat, ●●rte venire solet.  God's mill may grind soft and slow, but it grinds sure and small, Nahum 1. 3. 6. and he will recompense his Patience with the fierceness of his fury. Ever after the sweetmeats of sin, look for a sad and sour reckoning. There was never any that sinned against the Lord (be it never so secretly or subtly contrived) but first or last the punishment of their sin did find them out, Gen. 4. 7. Num. 32. 23. As Parents let their children alone till they have multiplied faults and have committed some signal one, and then they reckon with them for all together; so the Lord lets the wicked alone till they be ripe for ruin (Gen. 15. 16.) and have filled up the measure of their sin, that wrath may come upon them to the uttermost, Amos 1. 3, 6, 9, 11, 13. The whore of Babylon that hath so long made herself drunk with the blood of the Saints shall at last be burnt with fire, yea 'tis said she is fallen already, to show the certainty of it, Revel. 14. 8. God will avenge the injuries that be done to his Church, though it be long first, Luk. 18. 6. yea as the longer the mother goes with the child, the bigger will the child be, and the more pain it puts the mother to; so the longer God keeps in his wrath and bears with a people, the bigger will the child of wrath be when it comes forth, and the greater will our misery be, when God hath long held his peace and been still, then he'll cry suddenly like a travelling woman, and will destroy and devoar at once, Isa. 42. 14.  
Now the Lord show mercy unto England and awaken us out of our deep security, for we have been a people that have exceedingly abused the Patience and long-suffering of our God; as he hath loaded us with mercies, so we h●ve loaded him with our iniquities; we have made him to wait with our sins, and broken his heart with our abominations, 
So long we have enjoyed the Gospel completely without interruption.  Ezek. 6. 9 As we have been increased, so we have sinned against him: the more victories and success we have had, the more blasphemous and licentious we have been. Do we thus requite the Lord oh foolish and unwise? Is this the thanks we give unto God for above an hundred years Preaching? 
Q Elizabeth began her reign, 1558.  shall not the Lord visit for such sins as these, and will not his soul be avenged on such a Nation as this? 'Tis true, the Lord hath borne long with us, but he will not always, bear; but as he said to Ephraim here, so may I ●ay to England, The iniquity of England is bound up, and her sin is hid till a meet time of punishment is come, which we have cause to fear is now at hand; and than God will reckon with us for all together, as we use to do with rebellious children. Now sirrah, remember your villainy at such a time, and your stubbornness at such a time. So now, remember your Covenant-breaking, saith God. Item, take this for your blasphemies, and that for your witchcraft; yea, and take this for your Heresies, aye, and take that for your Atheism and Apoftacy. Take this for your intolerable Tolerations, and that for your reviling my Messengers.  
Satan hath his Methods, Depths and Devices, and amongst the rest this is a special one, first to tempt men to sin, and then to security in sin. To this ●nd he persuades them they may do well enough, though they have done thus and thus, yet they shall hear no more of it. Thus he deluded our first Parents, ●irst he tempts them to sin, 
Facit securos quos cupit ●sse captivos. Aug. See Mr. Brooks his remedies against Satan's Devices p. 8, 9● 52. And Dr. Horto● his Fast Serm. on Nu. 32. 23. Preached 1646.  and then goes about to persuade them that they shall not die nor be punished for their sin, Gen. 3. 4. He labours to free men from fear, that so they may be free to sin. In good things, he separates the means from the end, and in evil, he separates the end f●om the means. Thus this great deceiver of the whole world, blinds men and deludes them, persuading them that what they have done, either 'tis no sin, or if it be a sin, yet 'tis but a small one; or if it be a great one, yet it is not known, or if it be known, yet it shall never be punished. Thus Seducers and false-Prophers, those Devils incarnte, Devils clothed with flesh and blood, like their father the Devil, they curse where God blesseth, and bless where God curseth. They daw● over men's sins, and sow pillows under men's elbows, persuading men that the evils threatened shall never come, but they shall have Peace, though God hath said there is no Peace to the wicked, 2 Kings 9 18. jer. 8. 11. hence the Apostle warns us thrice to take heed that no man deceive us with vain words, making us believe that we may be Idolaters, cove●ous, fornicators, etc. and never be punished for it, 1 Cor. 6. 9 Gal. 6. 7. Ephes. 5. 6. 〈◊〉 not deceived, for God will not be ●●cked, you may by your 〈◊〉, distinctions and evasions delude yourselves and delude others; but there is no deluding God, who knows us better than we know ourselves. Carnal hiding of sin hinders the prosperity of the sinner, Prov. 28. 13. the more men hide them in this kind, the more God will reveal them; as we see in Saul, Achan, and David, what means did he use to cove● his iniquity, but all in vain, for God brought it to the public view of all, 
So●cmus ut san●mur, aperiamus ut operiantur. Aug.  2 Sam. 12. 12. the only way to have our sins hid indeed, is plainly and sincerely to confess them, psalm 32. 5.  
2. Whereas thou gloriest that thou hast escaped so long unpunished, know, that 'tis a sore punishment to go unpunished for sin. When the Lord was angry with Ephraim, he bids let him alone; and tells him that he will not punish him for his sin, Host 4. 14, 17. q. d. Since Ephraim will go after Idols, after Idols he shall go, I will not by any punishment restrain him, but I will let him go on and prosper in his abominations to his utter confusion; and thus to be given up to ones own hearts lust is a sign of God's highest displeasure, Psalm 87. 11, 12. in this sense, not be stricken is the sorest stroke, Isay 1. 5. and for God not to be angry, is the greatest anger: as to be stopped and corrected for sin is the greatest mercy, Psalm 89. 32, 33, 34. and 94. 12, 13.  
3. Know, that punishment is never nearer than when 'tis least feared. A great calm many times is a force-runner of a storm. When men cry Peace, Peace, then comes sudden and swift destruction, 1 Thes. 5. 3. When the old world was eating, drinking, buying, building, marrying and snorting in security, then comes the flood. When Agag thought the bitterness of death was past, now saith Samuel, hue him in pieces. When men be at ease in Zion, there's a woe hang; over their heads, Amos 6. 1. to 8. When men look upon judgements as a far off, than God will defer no longer, Ezek. 12. 27, 28. Secure Laish becomes a booty to its enemies, judge, 18. 7, 27. The Amalakites when they had taken Ziglag and were drunken, fearing no danger, they were suddenly surprised and slain, 1 Sam. 30. 16, 17. When the Philistims met to be merry and sport themselves with Samson, he brings the house upon their heads, judg. 16. 25, 29. Darius in the midst of his cups was ●lain by the Persians, Dan. 5. 30. and Babylon that boasted she 〈◊〉 as a Queen and should see no sorrow, had sudden plagues 〈◊〉 on her, Rev. 18. 7, 8.  
Let no man then delude himself with the thoughts of impunity: for though conscience may sleep for a time, yet at last it will be awakened, and then the longer thy sins have been hid, the more will it rage against thee, especially at the day of judgement, that day of revealing the hidden work of darkness. God will then bring every work to judgement, with every secret thing, whether it be good or evil (Eccles. 12. ul●.) God will then unlock his Treasury, and those sins which are now sealed and bundled up, shall then be brought to open light; and those secret Villainies which men would not have known for all the world, shall then be written as with a beam of the Sun upon their foreheads to their everlasting shame. Sinners shall then have no cause to say, where is the God of judgement? Mal. 2. 17.  
Let us therefore make a right use and improvement of the Patience of God; 
Nemo sit deterior quia Deus est melior, toties delinquendo, quo●ies ignoscitur; quid enim indignius quam ex divina misericordia desumere argumentum ad divinam justitiam p●ovocandam, & quia Deus libenter excipit paenitentes, data obera velle fieri peccatores? Tertul de Paenit. c. 7.  let it melt and humble us, and lead us to repentance. Let us in this our day know the things that belong to our everlasting peace, whilst the Patience of God yet waits upon us, and he stands knocking at the door of our hearts, (Rev. 3. 20.) before the door of grace be shut against us: for than 'twill be too late. To quicken you, know that God in the end will reckon with you for all his Patience and forbearance; the longer he hath borne with you, the greater will your sin be. He takes an exact account of every day and year that he hath borne with us. Psal. 95. 10. forty years long was I grieved with this generation. He takes notice of every provocation. Numb. 14. 22. These ten times have they provoked me: though you forget your provocations, 
How we should improve the Patience of God, see D. Thomas Geodwins Aggravation of sins against mercy, on Rom. 2. 4. 5. And Mr. Church his Miscelan, p. 122.  yet God doth not. Yea he records every Sermon that we hear, and the day and year that it was preached to us. Hag. 1. 1.  
Lastly, let us imitate God, and be followers of him as dear children; be Patient as he is Patient, though we cannot be so by way of Equality, yet by way of Analogy and resemblance, in our degree and measure we may and must; if he bear with us, we may well bear with our brethren; if he hath forgiven us Pounds, we may well forgive them Pence. We should forbear one another, and forgive one another, even as God for Christ's sake hath forgiven us, Ephes. 4. 31. Colos. 3. 13. Let your moderation and quietness of mind be made known to all (Phil. 4. 5.) and if any man wrong us, let us melt them with our kindnesses (Rom. 12. 20.) as David ●elted Saul, and made him weep and confess that he was more righteous than himself. Even 
* Humanis rebus ignoscere aequum & bonum est, & boni viri est accepta injuria patienter far, non ad ulciscendum se parare. Aristor. Rhetor. l. 1. c. 14.  Nature could say, it becomes a noble spirit to pass by injuries. When one told King john that his deadly enemy was buried there, and advised him to deface his Monument; no, 
See Motives to Patience. young's Victory of Patience, ch. 17. and a Lapide in Num. 12. 3. & add Rom. 12. 9 Davenant in Col. 3. 12. p. 313. and my Commentary on 2 Tim. 3. 10. p. 198.  said the King, but I wish all the rest of mine enemies were as honourably buried. 'Twas an excellent answer of Chrysostom to the Empress Eudoxa, and savored of a sweet mortified frame of spirit. If the Queen (said he) will banish me, let her banish me; The earth is the Lords and the fullness thereof. If she will saw me asunder, let her do it, the Prophet Isay suffered as much. If she will, let her cast me into the sea, and there will I remember Jonah.    

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 surprise 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 threatened, 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 whilst 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 unexpected.  
2. 
Cheblei joledah, dolores p●rturientis. Chebte signisicat dolores accrb●ssimos & int●● issimos quales sunt parturie●ium.  The pains of a woman in travel are sharp, exquisite and extreme sorrows, the bitterness whereof that sex can witness.  
Such pangs the Scripture oft makes the emblems of extreme anguish and distress, Psal: 48. 6. Esay 26. 17, 18. and 37. 3. jer. 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 Ephraim's calamities was now at hand, which they should in no wise be able to avert or avoid.  
2. Here is a Reason of this Commination, taken from the folly of Ephraim; he is, and, for aught 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 stayed 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, john 16. 27.  
Answ. The Prophet replies, 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. Gualther.  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 strait gate of Repentance. God stands over him, stretching forth his hands all the day long to do a Midwife's 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 washed 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'll venture to stay a while at least in the very mouth of the matrix, though he be stifled for his pains.  
q. d. 'Tis Ephraim's 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 he might by his mercy be delivered fully from those miserable straits where in ho is: if there were but one drop of true wisdom in him, yea if he were not utterly stupefied, or rather mad, he would take notice of God's 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 straits 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 hardened is he in his sins, that he 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 God's people, in that they had rather stick and be stifled in the filth of their sins, lie in the mouth of death, and under the pressures of God's wrath, to the destruction both of themselves and the Church (which he had before compared to a mother, Host 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 always follow. In the former part of the Chapter, we read of Ephraim's Idolatry, Pride, Impenitency, etc. 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 we render, Iniquity, signifieth pain and sorrow, because the workers of iniquity bring pain and sorrow upon their own heads, job 21. 19 Psalm 32. 10.  
How then should we 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, we may thank our sins for all our sickness, pains, plagues, Lam. 3. 39 we should therefore do by our sins, as the Jews did by Paul (whom they looked 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 he that is agaist the people, against the Law, and against this place. So should we 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 mortify 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 poison, 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.  enmity, 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 itself, is called a vessel wherein there is no pleasure, Jer. 22. 28. Host 8. 8. Thus Adam is said to know Eve: and David went in to Bathsheb●: Ehud covered his fear (i. e.) he eased nature, judg. 3. 24. I Sam. 24. 3. Deut. 23. 13. Adultery is called stolen waters, Prov. 9 17. and grinding to another, job 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 we are to be fired with filthy speeches, therefore by an Euph●mismus, he putteth seemly titles upon unseemly things. The Scripture doth not only command chaste and modest things, but it also speaks chastely and modestly of those things.  
Abominable then is the sin of the Popish Casuists, which speak so grossly of the secrets of women in their Cases on the seventh Commandment, that they become foully 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 lie long under convictions, and yet never proceed to a thorough conversion. The world is full of such unwise Ephraim's, 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. (Host 10. 2.) They have their understandings enlightened, their affections stirred, and they are strongly convinced of the truth and comfort that is in God's ways, and yet there they stick, they never proceed to a thorough 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, etc.  They are almost, but not altogether persuaded to be Christians; and so shall be almost, but not altogether saved, Act. 26. 28. God hath brought them to the birth, and there they stick, refusing to come forth. He would cure them, but they will not be cured; he would convert them, but they will not be converted, jer. 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 publicly and privately; being endowed with excellent gifts of Knowledge, Utterance, Praying and Preaching; and shows of many graces, to the deceiving of themselves and many others; as Balaam, Saul, Ahab, jehu, 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 joash, 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 than thou hadst 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 be, but for want of thorough 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 day's journey of Canaan, and yet by reason of their sins, many of them perished in the wilderness and never came there, save only Caleb and joshua 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 die 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 always 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 essays come to nothing. These lose heaven many times for some one lust, as judas for his covetousness, Esau for a mess of Pottage, and the young man that had done much, yet one thing was lacking, which marred all, Mark. 10. 21. if they could but have parted with that, they might have had Christ and happiness.  
Oh then deny yourselves 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 be made up in a better kind; yea thy friends and riches (if God see it good for thee) shall be given thee into the bargain, Matth. 6. 33.  
'Tis true, conviction is very necessary, and an excellent Preparative to conversion. As ploughing 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. Ford Spirit of Bondage, l. 1. c. 2. to 28, Shepherds Sound Believer, c. 2. p. 6. to 45. Roger's of Dedham on Faith, p. 71. etc.  to convince the world of sin, John 16. 8. A man must by the Law be convinced of his misery, before ever he 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 he be cast. The Prodigal never cares for coming to his Father, till he comes to see and say, Here I die, Luk. 15. 17. Men must be beaten out of their strong holds, like fish out of their holes, or else they will not come in. We may break hook and line too, to get out a great fish, but cannot, till he be half-choakt. First, convince a man that his disease is desperate, and then persuade 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, he will effectually convince you in his due time; he that hath begun a good work in you, will finish it; he that hath brought to the birth, will give strength to bring forth; he 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 he hath set you safe in Zoar; he 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 be done, no good can be done; we shall never be truly humbled, nor prise a Saviour, nor be fit for his service, nor be entrusted by him. Men must be convinced in themselves, what they are in themselves, before Christ will reveal himself unto them. Christ will not pour the oil of mercy, but into broken hearts; nor be a Physician to any, till they be sick of sin. Such will be 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 be guilty, and such as cannot plead their own cause without an Advocate. Whilst men are in their natural condition, they are full of self-righteousness, and filled with false notions. Like spiders, we are full of poison, 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 possessed 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 man's shifts, and doth so nonplus a man, that he hath nothing to say for himself. When Christ had confuted the Pharisees (john 15. 22.) he 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 he confesseth he's poor and naked, lost and undone without a Saviour; now he hath no Plea, nothing to pretend by way of excuse for himself: and this is the first Form in Christ's School; he will never prove a good proficient in the higher form of the Gospel, 
What measure of Conviction is necessary to Conversion.  that hath not first been convinced and abased by the terrors of the Law. God will have men know what he hath done for them, and his grace prized at a due rate, 
See Shepherds Sound Believer, p. 32. And Fords Spirit of Bondage, c. 12. p. 64.  and respect by them. Christ is not Christ to any till sin be seen; neither can we bring you to any thing in Christ, till we have brought you to nothing in yourselves. When men are first broken up with the sight and sense of sin, than they may expect to be 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 avoid the pangs of childbirth. Put not out God's 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 be convinced, take heed lest he say, you shall not be convinced; and in his wrath he say, means of grace never better this people, Sacraments never comfort them, Sermons never stir them; since they will be filthy, let them be for ever filthy, and since they will not be purged, they shall not be purged till they die. Thus for God not to strive is the sorest judgement, and a forerunner of some dreadful judgement upon a person or nation.  
Many love to hear of Privileges, but nor of Duties; of Salvation, but not of Sanctification; of Heaven, but not of conviction and conversion, which is the way thither. Like the Israelites that liked well of Canaan, but they would not go thorough a wilderness to it. But a gracious 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 he may be 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) be 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 believe 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, john 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, be no longer unwise children, that stick in the place of bringing forth. Be 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. Be 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 convinced of their sin, nor had so much as the faith of devils to believe and tremble? if jehu that was zealous for God, and Ahab that humbled himself, and judas that lived unblamably, and the Pharisees that prayed and fasted, and Herod that reform 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 thorough conversion.  
To quicken you, consider, 1. In so doing you will be wise children. Naturally we all desire to be accounted wise, the title of fool is odious to us, but we are never wise indeed, till convictions go on to a thorough conversion. The Prodigal when he returned, then and not till then did he come to himself, Luk. 15. 17.  
2. You shall have God's Spirit to assist you; the work indeed is hard, but such assistance will make it easy. The Spirit of God loves to be employed in such noble work, as the destruction of sin, and the exalting of Christ in the soul. He is the Spirit of comfort and Peace, but he lays the foundation of it, in convincing us of our sin and misery.  
3. 'Twill make you profit more by Sermons, Sacraments, Prayer, etc. When the soul is thus ploughed up with a sense of sin, then 'tis a fit soil to sow the seed of God's 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 he 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 thorough conversion brings joy, as a woman that is once delivered of her birth, forgetteth her sorrow for joy that a child 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 Gracious Spirit, p. 245.  went away rejoicing, as having made a wise bargain. The Spirit lays 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, john 16. 8, 9  
4. Obs. Impenitent sinners are unwise men. Impenitent Ephraim is called an unwise son, though for number, power and riches, he 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. etc. 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 blind world may admire such as the only men; yet in God's 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 misled them, this speaks men fools, Deut. 32. 6. Gal. 3. 1. when men fear sufferings more than sin, and resist assistance when 'tis tendered them, and had rather be strangled in the birth, than have strength to bring forth, all this proclaims men's folly.  
5. Obs. To be stupid under judgements is a sore judgement. To be sick and yet to be insensible of sickness, is a deadly sign: yet so was Eph●aim here, the pangs of a travelling woman were upon him, yet he sticks in the place of bringing forth, (which is mortal both to the mother and the child) like a child that sticks in the birth, and doth not struggle or move for its own relief. 'Tis made a note of a wicked man, that he cries not to God for help and deliverance, when he binds them with the cords of correction, job 36. 13. 'Tis a sign men are stupid indeed, when they are wasted, and yet will not be warned; plagued, and yet not instructed, Isay 1. 5. and 9 13. jer. 5. 3. Amos 4. 6, 11. yet such there have been, and are still, 
Against stupidity, see Mr. jenkyn his Fast S●r. on Isay 29 10. preached 1646. And Dr. Tho. Taylor Ser. in folio, p. 212, 213.  that are no whit affected with God's 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 England's sin? the pangs of a travelling woman are come upon us, and we are encompassed with dangers on every side; grey hairs which are a sign of weakness, old age and death approaching, are here and there upon us, yet we know it not, so as to make a right use of it, and to repent, (Host 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 lewdness and we will not be purged, we may justly fear that we shall not be purged, but as we have had our will, so God will have his will too; I will cause my fury to rest upon you, Ezek. 24. 13.  
'Twill be our wisdom to foresee the plague and hide ourselves, to mourn for the things we cannot mend, to keep ourselves free from the sins of the time, that so we may be 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 guilty of great folly and stupidity. Ephraim is a son, though an unwise son. The ten Tribes under jeroboam, Ahab and the rest of those wicked Kings of Israel, were sadly overgrown with Idolatry, Security, Impenitency, etc. and yet God owns them for his people to the last, and their circumcision as valid still. jerusalem that killed the Prophets, yet were owned by Christ for the Church of God; and he preached unto them, even when he 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 styled 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 Father's kind 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 be rightly dispensed there? This savours strongly of Pharisaical Pride, and too high conceits that some have of themselves and of their Churchway; in whose Assemblies there may be 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, etc.    

VERSE 14.  
I will ransom them from the power of the grave, I will redeem them from death; O death I will be thy Plagues, O grave I will be thy destruction, Repentance shall be hid from mine eyes.  
THis Verse is a kind of Parenthesis, and being taken entirely in itself, the context will run more smoothly. 'Tis full of knots and difficulties, it hath almost as many interpretations, as there be Interpreters, and as many various Lections, as words.  
Some read the words conditionally, and put in the word, if, and put the Verb in a different Mood and Tense, thus, if Ephraim were wise and Would but repent, I would have ransomed him from death, I would have redeemed him from the power of the grave, (i. e.) I would either have preserved him from captivity, or else I would have delivered him thence. This is true, but not from the Text, for the word is Ephdem in the future Tense, liberabo, I will ransom, I will redeem: and we may not change Mood and Tense to make a sense of our own, though never so good. The words therefore are to be taken simply in themselves for a singular support to God's people in their deepest distresses; as containing in them a precious cordial, and a most comfortable Evangelical promise, of a mighty Redemption and glorious Resurrection to the remnant, according to the election of grace, whom God would have comforted in times of distress. 'Tis usual with the Prophets to intermingle comforts with their threatenings) to keep God's people from despair. (So Host 1. and 2. and 11. Amos 9 8 to 15.) Before he had threatened destruction to the wicked, now he comforts the Penitent.  
In the words we have, 1. The deep distress that God's people were in, they were in the 
* Mijad Sheol, e manu s●pulchri, (i e.) e s●mmo periculo, Job 5. 20. Psal. 49. 16. See Rivet on the word S●eol, on Psal. 16. 10.  hand of the grave, and in the jaws of death (i. e.) they were as 'twere dead and buried in captivity. The word Sheol signifies, both the grave and hell. 1. 'Tis taken for the grave, so Gen. 37. 35. ●rov. 30. 16. 2. For hell Metaphorical (i. e.) some deep distress, Psal. 86. 13. 3. For the local hell, Prov. 15. 11. We may take in all these, for Christ hath Redeemed us from them all, and triumphed over them on the Cross, Colos. 2. 14.  
2. Here is a Promise of their Redemption from this their misery, I will ransom them from the power of the grave. What is that? why exegetically 'tis added, I will redeem them from death, (i. e.) I will bring my Elect out of their captivity, where they lay for dead as 'twere; and this deliverance shall be to them a pledge of their Resurrection to eternal life.  
3. Here is the manner how this shall be done, set forth by a Prosopopeical Apostrophe to death and the grave, whom he brings in as some living enemy, and therefore calls to him, saying; O death I will be thy death, O grave I will be thy destruction, q. d. O death, thou seemest to be mighty and powerful, but I will disarm thee of it all; I will not only bite thee, but destroy thee; 'tis not morsus (as the Vulgar) but exitium, an utter destruction of these enemies of our salvation.  
4. Here is the certainty of this deliverance, drawn from the constancy of God in keeping his Promise, and from the immutability of his decree. Repentance shall be hid from mine eyes, q. d. I will never repent of the mercy which I have promised them, but my goodness to them shall be firm and unalterable. This sense suits best with the Original and with the context, wherein God promiseth a choice mercy to his people. The Vulgar and the seventy render it, 
Notham, paenitudo consolatio.  consolation is hid from mine eyes: 'tis true, the word in the Original signifies consolation as well as repentance; but to render it as a threatening here, as if God should say, I am fully determined to destroy my people, for consolation is hid from mine eyes; This is very improper here, for it confounds the context, and the scope of the Verse, which is to comfort, and not to disquiet God's people. In it the Prophet, the better to strengthen the faith of God's people, doth highly extol Gods Almighty power; for when we are in straits, we are very apt to question that, (Num. 11. 13, 21, 22, 23. Psal. 78. 19) To an eye of sense, God's people lying in captiviy, were as dead men, and past all hope of recovery; I but saith the Prophet, though ye were dead, yet God can raise you again, for he's Lord of death and hell, and hath a sovereign power over them all; though death conquers all, yet he conquers death; though it be mighty, yet God is Almighty, and there's nothing too hard for him; he will be the death of death, and if none will redeem you thence, yet he will.  
Quest. The Question is, of what Redemption and deliverance doth the Prophet here speak, whether of a corporal or spiritual Redemption?  
Ans. Of both. 1. Literally the Lord promiseth to free his Elect and penitent people from the grave of their captivity. Banished men are counted as dead men, especially in a civil sense, and the place of their banishment is as the grave. Now many of the remainders of Israel, after the destruction of their Kingdom, joined themselves to the Jews, and with them came out of Babylon. Though for their Idolatry and ingratitude, he threatened perpetual banishment to them, yet for the comfort of his people that then were, and after should arise, he promiseth a Redemption for them, (Host 1. 10.) which was fulfilled about two hundred years after that Samaria was taken, when Cyrus proclaimed liberty to the Jews to go build the Temple, Ezra 1.  
2. Typically it alludes to our Spiritual and eternal Redemption by Christ, and our conquest over death and hell by him. By Adam's sin, death came upon all men (Rom. 512.) but Christ by his Resurrection hath freed us from the power of death and hath led it captive, which formerly led us captive, Ps. 68 18. Eph. 4. 8. This is the Redemption (saith Zanchy) which is principally and properly here meant: for though the people of judah, after seventy years' captivity in Babylon, did return again out of it; yet the people of Israel, after that Samaria was taken, never returned again to their own land, for it was laid waste, and inhabited by strangers. 'Tis usual with the Prophets, to use such Metabases, sudden digressions and pass from their history, to Christ, who was their scope, delight and love; so that every hint and shadow in the Old Testament, brought him to their remembrance: and then from Christ, they fell to the continuance of their history again. Thus 'tis here; and so Esay prophesying of C●rus, who should deliver Israel out of B●bylon, in the same Chapter prophesieth of Christ the Redeemer of his Church, Esay 45. So Ezekiel having enveyed against Idle and Idol Shepherds, presently turns his speech to Christ, who is the true Shepherd of his people, Ezek. 34. 2, 16. so Zach. 9 9 and 13. ●, 7.  
In this Verse the Prophet brings in death and the grave, as it were two tyrannical enemies, 
S●ptuaginta a verbis & intellect● Scripturae saep● alienissima sunt, & vel volenres vel ignorantes transtulerunt quea defendi non possunt. Hieron.  to whom he speaks in the Name of the Lord Christ (as the Apostle expounds it, 1 Cor. 15. 55.) as a Conqueror, saying, O death I will be thy death. 
Erotomata haec insultoria sunt, & sa●casmi speciem habent. Estius.  Or as the Apostle from the Septuagint (though in this Text, the Apostle in some things varies from the present Septuagint, and so do the allegations in the New Testament; which shows the folly of those, who do equalise it with the Original Hebrew) O death where is thy sting, O grave where is thy victory? The first Adam brought death into the world, but the second Adam hath abolished it.  
There is some difficulty in the words, and therefore I shall open them particularly, and break every clod, that I may find out the golden Oar.  
In these words we have a glorious triumph over death, and a notable Encon●ium of the Resurrection of the dead. Piscator and others, read the words Interrogatively, thus, O death where are thy plagues, O grave where is thy destruction? 'Tis an insulting and triumphing Interrogation, q. d. They are no where to be found, for Christ hath removed them, and taken them out of the way of his people; so that now there is no hurt in death.  
This various reading comes from the ambiguous signification of the word Ehi, which is rendered truly, ero, I will be: others render it ubi, 
Paulus Versionem Septuagint. imitari videtur, quia ea versio po●issimum nota erat Corinthiis. Sed in●erim non discedit ab Hebraica Veritate. Pet. Martyr.  where? So the Septuagint render it by 〈◊〉 ubi; and the Apostle following the Septuagint, speaking to Greeks, and that in Greece, allegeth a Greek text, as being most familiar and best known to them. The Apostle gives the sense and meaning, but not the words, which is frequent in Scripture, the Penmen being intent on the matter, were not curious in the words, but did add and alter what might explain and clear them: yet the Prophet and the Apostle are easily reconciled, thus, O death I will be thy Plagues, (i. e.) I will pull out thy Pestilent sting; O grave I will be thy destruction, (i. e.) I will get the victory over thee, q. d. I the Lord Christ (for to him the Apostle applies this text) will redeem them from death by paying a valuable price for their Redemption, 
Ephdem significat non simpliciter liberare, sed p●etio redemptionis redimere. It a Gaal significat jure affinitatis redimere, unde Goel assinis, ad quem pertinebat re●emp●io possessionum. Zanchy.  this none could do but I, yea I will be the death of death, I will be its plagues and destruction; it shall never prevail against my people, for I will restore them to life again, 1 Cor. 15. 26, 54, 55. 'Tis not I am, 
Ehejch, that glorious Name of God, which notes his unchangeable eternity, Exod. 3. 14. comes from Ehi.  or I have been, but 'tis Ehi, I will be thy destruction. Now in Hebrew, the Future Tense doth oft express, both the Present Tense and the Preterperfect Tense; it implies not only the time to come, but also the time present, and the time past, q. d. I am, I have been, and shall be for ever death's destroyer. Christ was Virtually the Lamb ●lain from the beginning of the world, and so was death's destroyer; but actually he conquered death and the grave, by lying dead in the grave, and by his Almighty power raising himself thence again; so that death hath now no more dominion over him and his, Act. 2. 24.  
O death I will be thy plagues, not one or two, but many plagues, even so many as shall destroy thee. Thou didst destroy my people, 
Pests (i. e.) pernities' & prostigatio qua pered●n●ur & absumuntur om●ia. Junius in Parallel.  but now I will destroy thee; thou didst triumph over them, but now I will triumph over thee, and lead thee, and all the enemies of my people in triumph at my Chariot wheels, (Psal. 68 18. Ephes. 4. 8.) for under death and the grave is Synecdochically comprehended the conquest of all the enemies of our salvation; 
The word catch not only signifieth the Pest lence, but al●o other terrible sicknesses, wherewith God soon cuts off the life of man with bitterness. Ainsworth.  as sin, death, he●●, Satan, banishment, prisonment, poverty, sickness, tribulation, persecution, famine, sword, etc. over all these we are more than conquerors, even triumphers, through Christ that loved us, Rom. 8. 35, 37. He names only death, because death is the last enemy that shall be destroyed, 
Deber, pestis (i. e.) 〈◊〉 durissima q●a hom●nes p●niebas & peredebas, ubi es? a Lapide.  1 Cor. 15. 26. yet by an Argument a Majore ad minus, from the greater to the less, he comforts his people thus, If I can deliver you from death and the grave, then much more from banishment and captivity.  
O grave I will be thy destruction, or i'll be thy rooting out and cutting off. The same word is used, Deut. 32. 24. Psal. 91. 6. I say 28. 2. q. d. Thou didst destroy my people, but now I will destroy thee, so that they may now sing triumphantly, 
Ehi debare●●ba maveth. cro pests 〈◊〉 o mors (i. e) plenissima pestis & mors tua. The Plural number serves to aggravate the venom of death.  O death where is thy pestilent sting wherewith thou wast wont to torture and torment us? 'tis gone, 'tis destroyed by Christ, who is thy death, O death, and thy utter destruction. As a man that drinks a cup of poison, drinks that which will be his ruin; 
K●t●●cha significat excisionem, ev●lsionem, luem, q●a Christus ●●ntem o●●ia succidentem succidit, a keteb, aculeus, pl●ga.  so the grave by swallowing and devouring Christ, was conquered and killed by him. Of old they did celebrate the Victories and Triumphs of Achilles, Hercules, Alexander, julius Caesar and the rest of the great conquerors of the world; but alas al● those died and were conquered by death. Only Christ the King and Saviour of his Church and people, by his death hath conquered sin, Satan, and death; and hath made full satisfaction for us to the Law and Justice of God.  
So that what the Prophet speaks here of the restauration of the Jews in particular; 
See Dr. Tucknys three Serm. on 1 Cor. 15. 54. p. 77.  the Apostle applies to the general Resurrection of the dead, when this corruptible shall have put on incorruption, and this mortality shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in Victory, O death where is thy sting? etc. 1 Cor. 15. 54, 55. Where the Apostle allegeth two Texts, and 'tis usual with the Penmen of the New Testament, to allege divers Texts out of the Old Testament, and compose them into one in the New. So doth Peter speaking against judas, Act. 1. 20. 'tis written in the book of the Psalms, let his habitation be desolate, and his Bishopric let another take: the former part is taken out of Psal. 69. 26. and the latter part, out of Psal. 109. 7. 
See more in Glassius Philog. Tract. 2. c. 7. p. 1476. etc.  So Mark 1. 2, 3. the former part is taken out of Mal. 3. 1. the latter part from Esay 28. 16. So Christ himself, (Mat. 21. 13. alludes to Esay 56. 7. and jer. 7. 11.) So here the Apostle citys one text out of Esay 25. 8. he will swallow up death in Victory. The other is Host 14. 13. The seventy render it thus; devorabit mors praevalens. Death devours all, but this is contrary both to the sense of the Prophet and the Apostle, who speak not of the prevailing power of death, but of the power of Christ over death. Death is swallowed up in Victory, and that great devourer of all, is by Christ devoured. This promile is now fulfilled in the death of Christ, who hath already destroyed the power of death for his people; and shall be completely fulfilled at the Resurrection of the dead, when all corruption and mortality shall be totally taken away, and death shall be swallowed up in Victory for ever. In the sense of this mercy the Apostle breaks forth ravished as it were with the contemplation of this conquest over death, into a triumphant song, which all the Saints shall sing at the last day; when they shall be totally freed from the captivity of death and the grave, then shall they insult over subdued death, and say, O death where is thy sting, wherewith thou hadst wont to wound all creatures? O grave where is thy victory, by which thou hast hitherto kept the dead under by force, which now thou must render again, as not being able any longer to hold them under thy power? Rev. 20. 13, 14. It is only sin by which death hath power over us; and it is the just rigour of the Law which inflicts death upon us for sin. But thanks be to God who hath given us the victory over sin, which is the cause of death, and over death which is inflicted for sin, through Jesus Christ our Lord, by whom we obtain an immortal and incorruptible life. Thus the Apostle hath faithfully given us the sense of the Prophet, though not his very words.  
The sum and substance of all is this, Though Ephraim hath been an unwise Son, and hath delayed his returning unto me, yet his impenitency and security shall not retard or disannul my faithfulness and truth unto my people, I will never repent of those gracious promises which I have made to them, but will certainly fulfil them. Let not therefore my chosen, pendent ones despair as if there were no hope, nor help for them; for I their saviour will redeem them from the power of all their enemies, and cause them to rise from death (which had power over them through sin) unto the glory of eternal life. So that now they may begin their Triumphant song, O death where is thy sting? etc.  

OBSERVATIONS.  
1 Though the Lord be terrible to the wicked, yet he is a Tower to the righteous. Though plagues come suddenly and inevitably upon the wicked, like pangs upon a woman in travel, yet even then hath the Lord a tender respect to his people, and will ransom them from the power of the grave, Isa. 1. 24, 25, 26, 27 and 3. 10, 11. And though they should go into Captivity with the wicked, yet God will set a distinguishing mark of mercy upon them, Ezek. 9 4. Rev. 7. 3. In the midst of his Judgements he remembers mercy, and hath a tender care over his people, making them to be pitied of all that lead them captive, Psal. 106. 46. where ever they go, they have his more especial presence with them to uphold and comfort them, Isa. 43. 2, 3. jer. 16. 13, 14, 15. Micah 4. 10. Dan. 3. and 6. 22. When all forsake them, yet I will not forsake them, but will be a sanctuary to them in their Captivity, Ezek. 11. 16, 17. God is ever mindful of his Covenant to his people, and in the midst of all confusions, he hath an Ark for Noah, a Zoar for Lot, a Midian for Moses, a Haran for jacob, a Cave for David, a Grave for Methusalem, and josiah, and a Pella for Christians. Elijah that was zealous, and a man of fire for God in wicked times, 
See more in Dr. Reynolds on Host 14. 1. ●●ct. 2. obs, 1. p.  was carried in a fiery Chariot to heaven. jeremiah that witnessed against the corruptions of the times, how renderly doth the king of Babylon deal with him, when the King and his Nobles lay in misery? jer. 39 1, 12, 13, 14.  
2 Obs. The Scripture of the Old Testamest is the Word of God.  
The Apostle to show the divine Authority of it, even in Gospel-times, refers us to this Text, and another in Isa. 25. 8. to prove the divine mystery of the Resurrection. About four hundred places, 
But of this see more in my Comment on 2 Tim. 3. 15. P. 262. etc.  are cited out of the Old Testament in the New. Both Testaments are the sacred word of the great God, and serve for the mutual illustration and explanation of each other.  
3. Obs. The Scripture lieth not in the bare words and syllables, but in the sense and meaning.  
Hence it is that Christ and his Apostles citing Texts out of the Old Testament, 
Perspicuum est Apostolos & Evangelistas in Veterum Scripturarum interpretatione, sensum quaesisse non verba, nec magn●pere de ordine ser●●nibusque cuirass, dum intelectui res pateret. Hieron. ad Pammach.  give us the sense and meaning of the place, but not the very words; so in a Text sometimes they omit a word, and sometimes they add something for explanation sake, as Math. 2. 15, 23. and 26. 31. Rom. 10. 15, 18, 19, 
U●us, unam, u●i.  20, 21. So Gen. 2. 24. compared with Matth. 19 5. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they two, is added emphatically, not they twenty, shall be one flesh. So Deut. 6. 13. compared with Matth. 4. 10. where the exclusive particle, Only, which was not expressed in Deuteronomy, but tacitly and interpretatively understood, is added by our Saviour very significantly. So Isa. 64. 4. collated with I Cor. 2. 9 And hath not entered into the heart of man: These words are added by way of illustration by the Apostle. So Isa. 22. 13. Let us eat and drink, for to morrow we shall die. But the Apostle puts it in the present tense, 1 Cor. 15. 32. To morrow we die; and this he doth for explication sake, to express the desperate madness of those Epicures, who would eat and drink securely, although they were to die presently. This shows the folly of the Quaking Scripturists (such there are in our days as well as Antiscripturists) who take the bare words and syllables, and will not suffer any meaning, or exposition to be given of them. Thus when they call for a proof of Infant-baptism, you must show them in so many words, Thou shalt baptise Infants, else they will not believe you. Tell them, that generals include particulars, and that children are confederates, and in Covenant with their Parents, and therefore have right to the seal of the Covenant; and that Infant-baptism now, is as lawful as Infant-circumcision of old: yet this doth not satisfe, because they cannot read it in so many letters, Thou shalt baptise Infants. So the Papists they stick to the bare letter, This is my body. Whereas that bread could not be his natural body, for Christ was then alive when he said, This is my body, and the Apostle calls it Bread, Bread, four of five times after consecration, 1 Cor. 11. 23, to 28.  
The Scripture lies not in the bare and naked words, but in the scope and true interpretation of the words, 
No p●temus in verbis S●●iptu 〈◊〉 ess● Evang●lium, sid in 〈…〉 sed in ●adice rationis Hieron. Com. 〈◊〉 Gal. 1 See more Dr. P●rideau● fascicu● controvers. Q. ● P 23. 24 Glassius Philolog. Tracked. 2. c●p. 7. p. 1472 ●●●ems Christ Syn●gog c 4. p. 62. Vol. 1. Schools Guard Rule 20.  which is as it were the soul and life of the Scripture. Hence Christ bids us not barely read, but search for the sense and meaning of the Scriptures, joh. 5. 39 The Lawyers have a saying, men's leg is est lex, not the bare words, but the meaning of the Law is the Law.  
3. Obs. Christ is the Lord.  
He that hath power over death and hell is the Lord, but Christ hath this power. Rev. 1. 18. and 20. 13. Death and hell gave up their dead to Christ their Judge. It is he that by the price of his own blood hath redeemed us from the hand of sin and Satan, 
V. Com. on 2 ●im. 4. 1. p. 306, etc.  from death and hell; what the Prophet spoke of Jehovah, the Apostle applies to Christ, 1 Cor. 15. 54, 55. But of this I have spoken at large elsewhere.  
4 Obs. There is an holy harmony, and sweet consent in the Scripture.  
There is no repugnancy, no real contradiction there. Like stones in an Arch, they mutually uphold, and strengthen each other. The Doctrine of the Prophets gives light to the Apostles, and the Apostles again illustrate and explain them. In both there is one, and the same Spirit of truth, who at sundry times, and in sundry manners, hath published one and the same truth to his people, Heb. 1. 1, 2. They must not therefore be opposed, but composed; Not made to contradict, but to confirm each other, Luke 24. 44.  
5 Obs. God's people, whilst they are in this world, may fall into deep distress and misery.  
They may be brought so low, that to a carnal eye they may seem dead and buried, past hope and help, not only in their own eyes, but also in the eyes of others. We have a notable instance for this, Ezek. 37. 1. to 15. the desperate condition of God's people in their Babylonish captivity, is there set forth, by dead, dried bones, to an eye of sense past all hope or possibility of recovery; in so much, that Gods own people whose faith should not fail, cry out, vers. 11. Our bones are dried, our hope is lost, and we are cut off. Yea the Prophet himself staggered, and was nonplussed, verse 3. the Lord asked him, Son of man, can these bones live? Is it possible that ever such dry bones should live again? The Prophet answers, Lord thou knowest, q. d. it passeth my apprehension to conceive how this should be; I know not how it should be effected, but Lord thou knowest what thou hast to do, and to thee nothing thing is impossible. This the Lord doth in his wisdom, to out us of ourselves, and all creature-confidences; that in an holy desperation we may say with repenting Israel, Ashur shall Not save us, neither will we ride upon horses, nor say any more to the work of our hands, Ye are our gods, for with thee the fatherless find mercy, Host 14. 3.  
6 Obs. God in his due time will deliver his people out of the deepest distress.  
He is Omnipotent, he can, and will redeem Israel, not out of one or two, but out of all his troubles, Psal. 25. ult. Art thou weak? He can strengthen thee. Art thou sick? He can heal thee. Art thou dark? He can insighten thee. Art thou dead? He can inliven thee. Hast thou lain in thy grave till thou stinkest again? so did Lazarus. Hast thou lain till thou art rotten? so did Israel in their Babylonish Captivity, and yet were restored, Ezek. 37. 11, 12. So in desertions we are apt to be despondent, when we walk in darkness, and can see no light, neither Sun-light, nor Moonlight, neither Starlight, nor Candle-light, but are like unto dry bones in a Sepulchre, without life, without spirit, without strength, without comfort, and see no way of deliverance. Ay, but now is a time to live by faith, and not by sense, Isa. 40. 27, 28, 29, 30, 31, and 50. 10. Such is our weakness, that we are apt to limit the holy one of Israel, and to think that he can help us in lesser trials, and bring us out of petty crosses, but when some fluctus decumanus, some great waves of Tentation come, than we are apt to question God's power and promises, and to say with David, I shall one day perish by the hand of Saul, 1 Sam. 27. 1. We are apt to say with Martha, If Christ had come a little sooner, he might have raised Lazarus, but now (saith she) he stinks, and is past help, joh. 11. 39 Ay but it is the better for that, for now Christ's power will be the more manifested, and his Father the more glorified. The more grievous thy disease, the greater will the praise of thy Physician be in thy cure, and we shall love much, when we see how much is forgiven; and therefore David makes it an argument to move the Lord to pity him, because his sins were great, Psal. 25 11. Remember, it is Gods usual course to let men be dead and buried (as it were) in misery, and to bring things to extremity, and then appear; Gen. 22. 14. Psal. 461. when trouble comes, than he comes too. We read of three persons that Christ raised from the dead; 
V. Bedle his Journal p. 91, 92▪  One was dead, but not carried out, Ma●k. 5. 41▪ A second was dead, and carried out, Luke 7. 14. A third was dead, carried out, buried, and lay till he stunk in his grave, and that was Lazarus, Christ speaks but the word, Lazarus come forth, and he lives. God is never nearer to his people, 
See more in my Comment on 2 Tim 3. 11 & 4 17. p. 204 & p. 456.  than when to a carnal eye he seems furthest off. As we see in the three young men that were cast into a fiery Furnace, and Daniel into the Lion's den. Sense and carnal reason would have said, God had now forsaken them, and there was no help, yet even then did they find the greatest help, so good it is to trust in God.  
7 Obs. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Death in itself is a formidable enemy, and considered as a curse due to impenitent sinners, 
O mors omnium terribilium terribilisstmum Arist. Ethic. l. 3. c. 6.  it is very terrible; even the terriblest of all terribles, as Aristotle calls it. It is armed with stings and plagues, and is therefore called an Enemy, 1 Cor. 15. 26. And the King of terrors, even such a terror as is the chiefest and greatest of terrors, job 18. 14. Hence dreadful calamities are set forth by the shadow of death, Job 10. 21, 22. and 16. 16. and 24. 17. Psal. 23. 4. jer. 13. 16. and the messengers of death, Prov. 16. 14. and the snares, sorrows, and terrors of death, Psal. 18. 4, 5. and 55. 4. It is this that snatcheth men (when they least think of it) from their dear Relations, Pleasures, Riches, Recreations, Mansions, Honours, etc. which they love as their lives; and this must needs be terrible to a natural man who hath no assurance of better things when he dies. Hence such are said to be in bond age, and a slavish fear of death all their life long, Heb. 2. 15. whilst wicked men look upon death at a distance, and think it far off, they fear it not; but when God shall open their eyes by sickness, and summon them to appear before him, then like Pashur, they are Magar-missabib, a terror to themselves, and all that are ●ound about them, jer. 20. 3, 4. Saul, though a King, and a 〈◊〉 man, yet when he heard that death was at the door, and he must die to morrow, was so dis-spirited with this dismal news, that he fell into a deadly trance, and was not able to bear it, the fear of death had well nigh ended him before his death came, 1 Sam? 9 19, 20. So Bel●hazzar, a mighty Monarch, in the height of his mirth, is all amort his countenance is changed, his thoughts trouble him, and his joints are loosed; but whence came all this terror and amazement? why it is for fear of this King of fears, Death, which suddenly after surprised him. Dan. 5. 1, 2. etc. This puts an end to all a wicked man's comforts and hopes, 
See this Point excellently improved, Caryl on Job 18. 14.  conscience shall now be awakened, and he must give an account of his Stewardship. This made Lewis the eleventh King of France to command his servants in his sickness, that they should not once mention that bitter word Death in his hearing. Yea even the godly in a temptation, for fear of death, have not acted like themselves at other times, as we see in three of the greatest-Worthies that we read of in the Scriptures, first Abraham famous for faith, Gen. 12. 12, 13. & 20. 2. 11. And David, famous for valour, 1 Sam. 22. 12, 13. And Peter for courage, yet to save his life, denied his Lord.  
8 Obs. Death is a conquered Enemy.  
Christ h●th disarmed him, and taken away his sting. He hath redeemed his from the power of the grave, and swallowed up death in Victory. Christ by his death hath destroyed death, and him that had the power of death, the Devil, 
Diabolus dicit●r habere mort is imperium, non qua Rex, sed qu● Tyrannus, vel qua carnifex qui habet imperium in eos q●i mo●te propter facinora sua adiudicati & ipsius potestati t●aditi sunt. Gerhard.  Heb. 2. 14. by suffering of that death which was due to us for our sins, he hath destroyed the power of Satan, and taken away that advantage which he had against us by reason of sin, whose wages is death. Satan thought by death to destroy Christ, but Christ by his death destroyed his Kingdom, and became more glorious by dying; like another Samson, he slew more at his death, than in his life. So that now we are more than Conquerors, 
O beatam illorum mort●m qui participes facti sunt mortis Christi! Knox.  even Triumphers through Christ that loved us. He hath triumphed over death, and all the enemies of our salvation, and we in him our head triumph, 2 Cor. 2. 14. Col. 2. 14, 15. by lying in the grave he hath sweetened our graves for us, so that now we may sleep in it as in a bed of down, Isa. 
Non dicit simpliciter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plusquam viotores sumus, supervincimus, i. e. Eg●egie & excellenter superamus. Tactica Sacra, 1. 3. c. 3. sect. 1. ubi plura.  57 2. and our flesh may rest in hope of a glorious Resurrection, Psal. 16. 9 Now if ever we may sing that Triumphant song▪ O death where is thy sting! It is destroyed, abolished, gone. This strong man armed is overcome by a stronger than he. It is not the pleasures of life, nor the pains of death, neither the height of prosperity, nor the depth of adversity, nothing now can separate us from Christ, job 5. 20, 21, 22. 
How Christ's death should support us, see D. Goodwin on Christ his Death and Resur. sect. 2, 3. p. 22. quarto.  Rom. 8. 35, etc. Death may dissolve our corporal marriage, but it is so far from abolishing, that it perfects our spiritual marriage; killed we may be, but conquered we can never be; Christ's victory is our victory, and all his Conquests ours.  
Quest. If Christ by his death hath destroyed death, why then do the godly dye?  
Answ. Christ did not die to deliver us from sickness and death, but to free us from the curse that is in these. By his death he hath pulled out the sting of death; the death of the body still remains, but the sting, and that which is penal, is taken away, 
Tollitur mors non n●sit, sed ne obsit. Aug.  so that it cannot hurt us; and therefore the Text doth not say, I will free you from death, sed●è manu mortis, but from the destructive power of death, so as it shall have no dominion over you to hurt you, nor be able to separate you from Christ. As the Apostle saith of sin, it is in us, but it doth not reign in us; so die we must, but death hath no dominion over believers, as it hath over wicked men; it gets the victory over them, they die, and die eternally; but a believers death is neither 

Total,  
Penal, nor  
Perpetual.    
1 It is not Total; it seizeth only on the body, the carcase, the outside, it goeth to its dust, but the spirit returns to God that gave it, Eccles. 12. 7.  
2 It is not Penal, but profitable; in the grave we put off our filth, deformities, defects, infirmities, and mortality itself. It is our attiring house to fit us for immortality and glory.  
3 It is not perpetual, it is but a sleeping till the general Resurrection, Rom. 8. 10, 11. our conquest over death is inchoate, in fieri, and partly fulfilled in this life, but it shall be consummate in facto, and fully completed at the Resurrection. Then shall they awake and sing that dwell in the dust, 
See an excellent Tract of Mr. Garbu● on the Resurrection.  Isa. 26. 19 This upheld job in the midst of all his sorrows, I know that my Redeemer lives, my comfort is, though I die, yet I have one to right me that lives for ever, job 19 25. David comforts himself with this, that God would redeem him from the power of the grave, and from the hand of hell, though riches cannot redeem the rich, yet God would redeem him, Psal. 49. 15.  
Object. I must part with Wife, Children, Friends, Pleasures.  
Answ. All these losses will be made up in a better kind, as you may see at large in Mr. byfield's Cure of the fear of death, p. 745. it is in the end of his Marrow. And B. Hall's Balm of Gilead, p. 141.  
Use. Fear not death with a slavish fear. Christ died to free us from such a fear of death, Heb. 2. 15. A religious prudential fear doth well; fear it so, as to arm yourselves, and prepare for it, but not so as to be dejected under it. No wise man will fear a conquered enemy; 
See Mr. hieron's Ser. on Prov. 14 32. p. 464.  if you truly believe in Christ, the Conqueror of death, you need not fear death. Think on Christ when you think on death, and then you may in a holy sarcasm and contempt say, O death where is thy sting! Christ hath unstinged it, and as it were disarmed it; 
Sicut serpents & venenata quaecunque aculeis praedita, iis ferire & l●thalit●r vulnerare solent, at si iis fo●te spoli●ntur nullam amplius nocendi vim habent; it a mors per peccatum tanquam t●lum homines trans●●git & conficit, at sine peccato inermis est. Tactica S. l. 3. c. 3. sect. 9 p. 329.  so that now we may safely put it in our bosoms; buzz it may, about our ears as a drone Bee, but sting it cannot, for Christ hath taken away the guilt of sin, and hath made that which was sometimes a curse, to become a blessing; of a foe he hath made it a friend, of a poison a medicine, of a punishment an advantage, Phil. 1. 21. of the gate of hell a passage to heaven. It is now like the valley of Anchor, a door of hope; that which was sometimes the King of Terrors, is now become the King of Comforts, as making way for the enjoyment of the highest comforts. We part with a life of misery, to enjoy a life of glory. We use to say Change is no Robbery, 
See the Point excellently enlarged by Mr. Swinnock on Philip. 1. 22. p. 19 to 54.  but such a change is our great advantage. Hence it is that the Apostle summing up a Christians privileges and riches, sets down Death as part of it, 1 Cor. 3. 22. not only life, but Death is yours; he that can truly say, I am Christ's subject and servant, may as truly say, Death will be my preferment and high advancement. 
See Mr. Cotton on Eccl●s. 7. 1. See 17. Privileges of a believer in death. byfield's Marrow, p. 670. etc.  So true is that of Solomon, Eccles. 7. 1. The day of a man's death, is better (in many respects) than the day of his birth. Then, and never till then shall we rest from our labours, job 3. 17. Rev. 14. 13. and be perfectly freed from sin, and all its concomitants.  
Look not therefore on death with Philosophical eyes, as if it were the end of all our comforts, but look on it with Christian eyes, as the year of Jubilee, the day of our Coronation, and consummation of the Marriage between Christ and our souls.  
A natural man that looks upon death with an eye of sense, sees nothing but horror and terror in it; but a gracious soul that looks on it with an eye of faith, seeth life in death, light in darkness, and comfort in discomfort; though for a time he must lie in the grave, and death seems to have dominion over him, yet he as certainly sees a Resurrection, as if he were already in possession of it, and therefore he triumphs already in assurance of a total conquest through Christ; death is already swallowed up by him in victory, Isa. 25. 8. Christ was his life, 
Non potest male mo● qui bene vixerit. Aug.  and therefore now death is his gain. He lived holily, and now he dies happily, he lived unto the Lord, and therefore he now dies unto him, Rom. 14. 7, 8. 2 Cor. 5. 15. His care was to keep a good conscience, and now he hath the comfort of it, 2 Cor. 1. 12.  
Let Atheists then, and worldlings, and wicked men fear death, who know no better life; but let the righteous, who hath hope in his death, Prov. 14. 32. embrace it, and bid it welcome, as the Martyrs did, who went as joyfully to their stakes, as others do to marriages. Witness all those living speeches of dying Saints which will shortly be published by an able and industrious hand to the world. 
Mr. Trapp.  Cyprian hearing the sentence of death pronounced against him, said, Lord I thank thee that now thou wilt free me from the bonds of the body. I shall not now lose my life, but change it for a better. Excellently Pomponius Algerius in an Epistle which he writ to his friends from the delectable Hortyard of the Leonine prison, july 1●. 1555. I shall tell you (said he) str●●ge things, I have found a honey comb in a Lion's belly; In a deep dungeon I have found pleasantness, in a place of bitterness and the shadow of death I have found peace and hope of life. In the belly of hell I have found comfort. Where others weep, there do I sing for joy; and wh●re others fear, there have I support. The good hand of my God hath done all this for me. He that seemed sometime to be far from me, is now most present with me. He that I had but some glympses of before, now I see him face to face. He hath turned my winter into a glorious Spring; why should I fear any freezing cold, who am thus inflamed with the love of God? Let Malefactors fear this prison, to me it flows with honey.  
[See seven Consolations against Death in Caryl on job 18. 14. p. 96 97. and in my Comment on 2 Tim. 4. 6. Obs. 3. p. 370, etc. byfield's Cure of the fear of Death, p. 653. Perkins Art of Dying well Mr. Gatakers Sermon on Philip. 1. 23. part 2. p. 222. Hierons' Sermon p. 653. Mr. Baxter Saints Rest, p. 25. etc. B. Hall's Balm of Gilead, p. 247. Drexelius Prodromus Aeternitatis p. 33. Vol. 1. folio. Mr. Sam. Fisher's Antidote against the fear of Death, at the end of his Sermon on Psal. 39 9]  
9 Obs. Gods Decrees are infallible and unchangeable.  
Repentance is hid from his eyes, he knows not what it means. He is not as man that he should lie or repent, Numb. 23. 19 1 Sam. 15. 25. He is Jehovah, he changeth not, Mal. 3. 6. His Covenant he will not break, nor alter the thing that is gone out of his lips, Psal. 89. 34, 35. and 110. 4. Isa. 54. 9, 10. if he hath decreed to show mercy to his people, and to redeem them from the power of hell, all the Devils in hell shall not be able to hinder it. It is not the counsel of men or Devils, but the counsel of the Lo●d that shall stand, Psal. 33. 10. 11. If he hath spoken it he will do it, yea and the contrary plots of wicked men shall help to effect it, Rom. 9 11. Acts 2. 23.  
Obj. Is not God said to repent? Gen. 6. 6. jer. 18. 8. Amos 7▪ 3, 6.  
Answ. It is spoken, not properly, but after the manner of men, 
See more in our large Annotat. on Gen. 6. 6.  and according to our capacity, because his work is changed, though himself continueth unchangeable, for with him is no variableness, nor so much as a shadow of changing. He is constant and faithful in performing all his promises to his people, 1 Thess. 5. 24. All his ways are mercy and truth to them that fear him, and keep his Covenant. They are mercy in promising, and truth in performing; not one thing shall fail of all the good things which God hath promised to his people, josh. 23. 14. though they be not presently fulfilled, yet in God's due time they shall be accomplished, for though God come not at our time, yet he never fails his own, Deut. 32. 35. Hab. 2. 3.  
10 Obs. Believers, in this life, may be assured of their salivation.  
Repentance is hid from God's eyes, whom he loves once, he loves for ever. Not one of those that the Father hath given to Christ shall perish, Matth. 18. 14. joh. 6. 39 The foundation of the Lord stands sure, more sure than the Pillars of the earth, or the Poles of heaven. 2 Tim. 2. 19 The Decree of Election is there called a foundation. 2 It is not every foundation, but a firm and sure foundation. 3 It is not a foundation of man's laying, but it is the foundation of the Lord. 4 It is not a tottering, but a standing foundation built on a rock, sealed and confirmed by the Spirit, counsel, and special knowledge of God. He knows who are his. Hence the Covenant of the Lord made with his people, is called An everlasting Covenant, 2 Sam. 23. 5. Host 2. 19, 20. And he hath promised to plant his fear in their hearts, that they shall never depart from him, Jer. 32. 39 if they fall, yet they shall not be utterly cast down, for the Lord upholds them with his hand, Deut. 33. 3. Psal. 37. 24. Prov. 2. 7, 8. joh. 10. 28. They stand not by their own strength, but are kept and guarded by his Almighty power through faith unto salvation▪ 1 Pet. 1. 5. Common gifts and graces may fade and fail, but his gifts, 
Comment on 2 Tim. 4. 8. p. 403. etc.  i. e. his peculiar, essential gifts, which appertain to salvation, are without repentance, Rom. 11. 29. But of this I have treated at large elsewhere.    

VERSE 15.  
Though he be fruitful amongst his brethren, ●n East-wind shall come, the wind of the Lord shall come up from the wilderness, and his spring shall become dry, and his fountain shall be dried up; he shall spoil the treasure of all pleasant Vessels.  
THe Prophet having comforted God's people, returns again to the denouncing of judgements against the wicked: And because similitudes do make a deeper impression than plain speeches, therefore he useth similitudes. Vers. 13. he sets forth their distress by the pains of a woman in travel; and in this 15. verse he sets forth the spoil and havoc that should be made amongst them by Salmanser King of Assyria, which he illustrates by a double similitude.  
But first he prevents an Objection which Ephraim might make, I am fruitful, and abound with riches, honours, strength, and therefore I fear no fall.  
Answ. Admit it be so, though Ephraim be fruitful amongst his brethren, yet an East-wind shall blow upon him, and make him wither, etc.  
On this Verse there are almost as various Interpretations as there be Interpreters, so that I may say of it, as Maldonate said sometimes of another Text, Nescio an hic locus facilior fuisset sinemo eum exposuisset. This Text had been plainer, if some had not meddled with it.  
1 Some make the words a promise of great blessings to Ephraim after all his sorrows, Yet he shall be fruitful amongst his brethren. After the Assyrian had spoilt him of all his Treasure, yet by the might of him that ransometh men from the grave, they shall be raised up. But this is a forcing of the words contrary to their genuine sense and meaning.  
2 Others apply it to Christ, and say, He shall increase and multiply his Elect both in number and glory at the last day. 
Qui ad Christum re●ert, filum orationis non advertit. Mercer.  The very rehearsal of this is confutation sufficient.  
3 The Vulgar Latin, leaving the Hebrew to follow the Septuagint, read it, Ephraim dividet, Ephraim shall divide amongst his brethren, and make a schism amongst them, therefore God will send the Assyrian against him. But the word is japhri, crescet, not japhti, dividet.  
4 Lyra hic delirat, when he takes, or rather mistakes the word for a division and separation at the end of the world, when the evil shall be separated from the good, and the Goats from the Sheep. Quite contrary to the scope of the Text, which speaks of increasing, not of dividing; and of Brethren, which Sheep and Goats were never yet accounted.  
In the words we have Ephraim's Dignity, and Ephraim's Downfall; or God's Mercy, and Ephraim's Misery.  
1 Here is Ephraim's Dignity, He was fruitful amongst his Brethren, he was made the head of the Tribes, only the Tribe of judah excelled him in Dignity, Host 11. ult. else for number of men, for power and riches ●ee excelled them all. The Prophet alludes, 1 To Ephraim's name, which signified fruitful and flourishing; 
Ephraim a Parah fructificavit crevit, auctus fuit. Gen. 41. 52.  such as his name was, such was he; Ephraim was his name, and fruitfulness was with him; both the fruitfulness of the earth, and the fruitfulness of the womb; He was like a bough by a Well side, fruitful, and flourishing, whose branch run over the wall. He had the upper and the nether springs, the blessings of heaven above, and of the earth beneath, Gen. 49. 22, 25. 2 He alludes to the blessing, which jacob his Grandfather gave him on his deathbed, Gen. 48. 16, 19, 20. Ephraim shall increase more than Manasseh, and he shall become a multitude of Nations.  
2 Here is Ephraim's Downfall for abusing those blessings, they should have made him more fruitful and obedient, but he like an unwise son became more insolent, Idolatrous, and disobedient, Host 13. 5, 6. Therefore God will now sweep all away, and make him know the price of his mercies, by the wanting of them. An East-wind shall dry up all his springs. Where we have,  
1 The Judgement threatened, An East-wind shall come. This wind usually is most violent and boisterous, when God is said to break ships, 
Kadim ruach, v●ntus orientalis omnia siccat & exu●●t, sicut Z●p●yrus saecu●●at.  it is with an East-wind, Psal. 48. 7. when he divided the Sea, it was with a strong East-wind, Exod. 14. 22. It is dry, sharp, searching, destructive, burning, blasting, hurtful wind, to the herbs and fruits of the earth, especially in those Countries, Gen. 41. 6. job 15. 2. Ezek. 17. 10. and 19 12. ●sa. 27 8. jonah 4. 8. Hence great afflictions are compared to East-winds, job 27. 22. jer. 18. 17. This East-wind is not to be taken properly, but metahorically, by it is meant the King of Assyria with his forces, 
Oriens inter omnes ventos aspe●imus, huic reges qui te●ram afflixerunt comparant●r, Mercer.  who should come from the East, and like an East-wind should dry up and destroy all before him. In this sense the violent Chaldeans are compared to an East-wind, Hab. 1. 9 And the Assyrian is also compared to an Eagle which comes swiftly, with great force and violence.  
2 From whom doth this wind come? it comes not by chance or fortune, but it comes from God, and therefore it is called the wind of the Lord, i. e. A mighty, strong, irresistible wind, 
When God is added to a thing, it notes its excellency, V● Schools Guard. Rule ●3.  carrying down all before it; such an one as God himself shall raise for the punishment of Ephraim, viz. That most cruel and most merciless Assyrian▪ sent by the Lord to avenge the quarrel of his Covenant.  
3 From whence shall it come? it shall come up from the wilderness, where the winds blow most fiercely and vehement, because they meet with no resistance. It was a great wind from the Wilderness that brought the house upon jobs children, job 1. 19 This notes the fierceness of the Assyrian against Israel, he shall rage unmercifully against him.  
4 Here is the hurt which this violent wind shall do, It shall dry up all his springs; what is that? why exegetically it is added, 
Periphrasis est extremae desolationis. Rivet. Fontem, i. abundantiam, opes, felicitatem, nihil jam refrigerii, n●hil solatii, omnia hostis auferet, Merc.  He shall spoil the treasure of all pleasant Vessels. When the fountain is dried, the streams must needs fail. He alludes to the land of Ephraim which abounded with fruits, and springs, and withal sets forth the great abundance of all things that Israel enjoyed; they had not drops, or ponds, or torrents, but constant springs of mercy, whilst others had only some streams of mercy; they sat at the fountain head, they had the root when others had but branches, Host 9 16.  
q. d. Since Ephraim, and the rest of the Tribes have rebelled against me, they shall be brought to utter desolation; all the springs of my blessings shall be taken from them, and all manner of happiness shall fail them; I will send the Assyrian amongst them, and he shall spoil all their Treasures, and carry away all their Ornaments, even their most precious and desirable things, 
Otsar, Thesaurus p●oprie dicitur pecunia in t●rra abscondita, & latiori forma dicitur quicquid pretiosum est, sive illud in pecuniis, sive in bonis quocunque modo numeretur, Ezek. 38 13. Nahum 2. 9 Sanctius in locum.  though never so closely hid, this searching wind will find them out, be it gold, silver, jewels, costly Ointments, costly Perfumes, costly Apparel, or any of the precious fruits of the earth: What ever desirable thing is hid and highly esteemed, either by the covetous, the voluptuous, or the lascivious, shall all become a prey▪ to the merciless Assyrian. 
Cheli Chemdah, vasa desiderii. Cheli significat vas, vestem, o●namentum, supellectilem, arma & quicquid in usum hominum paratur, V. Rav●nel. in V. Thesaur. V. plura apud Ravanel in V. d●siderium. V. Schools Guard. Rule 12. p. 85.  That which we translate pleasant Vessel, the Original renders Vessels of desire, it is an Hebraism, i. e▪ very precious things. Hence Daniel is called Ish Chamudoth, a man of desires, i. e. a precious man, and greatly beloved, Dan. 9 23. and 10. 11. Thus a good Land is called a Land of desires, i. e. a most desirable Land, jer. 3. 19 and 25. 34. Mal. 3. 12. Thus goodly Garments are called Garments of desire, Gen. 27. 15. and pleasant bread is called bread of desires, Dan. 10. 3. So all pleasant things, whether Gold, Jewels, Garments, are called things of desires, i. e. precious things, 2 Chron. 20. 25. Dan. 1●. 8. 38. 43. It is usual with the Hebrews to express the superlative degree by putting the substantive in the genitive Case.  
The sum of all is this, Though Ephraim be high, and mightily exalted above his brethren, yet since he hath not exalted my Name who have exalted him, nor made my benefits binder's, and my mercy's motives to duty and obedience, but hath fought against me with my own favours, and abused my blessings to my dishonour, therefore I will bring the Assyrian upon him, who like an East-wind shall blast him, utterly dash all his hopes, spoil his Tresures, and carry him into Captivity: So that he who was sometimes the head of the Nations, shall now become the Tail; He that was above, and was the terror of the Nations, making them tremble when he spoke, shall now become the scorn of the Nations, and the contempt of the people.  

OBSERVATIONS.  
1 God's goodness is wholly free.  
He chooseth not for seniority of birth, or excellency of parts, or worthiness of the person, but he loveth whom he loveth, and shows mercy to whom he will show mercy, Rom. 9 15. Ephraim here the younger brother, is preferred before Manasseh the elder, and is advanced in number and dignity above him. This displeased joseph, and oft displeaseth us; but what pleaseth God should please us, we should quiet ourselves in such dispensations as our Saviour did, Matth. 11. 25, 26. Even so O Father, because it pleaseth thee. q. d. since it is thy good pleasure to hide the mysteries of salvation from the wise men of the world, and to reveal them to simple men and women, it pleaseth me well, because it is thy good pleasure so to have it. We are apt to confine God's grace to the order of nature, and external accomplishments. Amongst all the sons of jesse, even Samuel the Seer would not have chosen David the youngest, and the least regarded, and therefore set to keep Sheep, to be King of Israel, yet God makes choice of him, and leaves his brother Elia●, Shammah and Abinadab, the proper persons, great Soldiers, and prime Courtiers. God's blessing goes not by carnal seniority, but by spiritual grace and choice. He is wiser than the wisest, and often chooseth where man leaves, and leaves where man chooseth, as we see in Abel, Sem, Abraham, Isaak, jacob, judah, joseph, being younger brethren, who yet were preferred in favour before Cain, 
See more in Mr. jenkin on Judas 11. p. 72. ●ol.  japhet, Haran, Ishmael, Esau, Reuben, Simeon, Levi. This God doth, not only to magnify his Sovereignty and free grace, but also to cheek our vain thoughts, who are apt to limit the holy One of Israel, to our ways and inventions.  
2 Gods Minister must use plain and familiar expressions for the better convincing of their people, both of their sin and misery. The Prophet here useth similitudes from a travelling woman, from the East-wind, and the Lord by way of aggravation of their sins tells them, That he had spoken to them by his Prophets, and had multiplied Visions, and given them much preaching, yea and the better to convince them, he had used similitudes by the Ministry of his Prophets, Host 12. 10. This is an excellent way of preaching, and prevailing, it doth notably illustrate the truth, and creep into men's affections. Galeacius Caracciolus, an Italian Marquis and Nephew to a Pope, 
Memorabilia sunt illa quae sunt benephantisabilia. Juvil.  was converted by an apt similitude which he heard from Peter Martyr. Similitudes are more memorable, and suit best with the capacities of all; For 1 Thereby things are brought to our sense. 2 Then to our understanding. 3 To our memory. 4 To affection and practice. This made the Prophets so frequently use them, 
H●nce it is that a great part of the Scripture is historical, that the hearts of people might be the taken, with it, and delight in it.  Isa. 5. 1, 2. and Ezek 16. 3. and Host 14. 5. to 9 Nathan caught David with a Parable, 2 Sam. 12. 1, 2, etc. and out of his own mouth condemns him. Christ who spoke as never man spoke, whose words were full of power and authority, yet the better to work upon his hearers, did frequently use Parables, from the Sour, from Leven, from Mustardseed, Flowers, Feasts, from a Treasure, etc. Matth. 13. and 24. 32. Mark 4, 33. Luk 13. 
See Mr. Sam. Smith on Psal. 23. 1. p. 61. and Mr. Robinson on Eph. 6. Lect. 8. p. 106.  6. joh. 20. 5, 6, etc.  
And the Apostle fetcheth similitudes from Runners and wrestlers, etc. 1 Cor. 9 24. 2 Tim. 4. 6.  
We are naturally very uncapable of the best things▪ 1 Cor. 2. 14. like a dull Ass Colt, untractable, job 11. 12. We are slow to believe, and hard to perceive the truths of God; Christ blamed his own Disciples for it, Luke 24. 25. Plain preaching is the best teaching, it is the best way to convince and convert men; and if plain familiar preaching will not work, certainly, dark, mysterious preaching will never do it. Hence Christ tells Nicodemus, that if when he had spoken of earthly things they believed not, how will they believe when he shall speak to them of heavenly things? joh. 3. 12. This made Paul, that he had rather speak five words in a known tongue to edify others, than ten thousand in an unknown tongue, 1 Cor. 14. 19 That is the best preaching which sets forth things to the life, and makes them as plain, as if they were written with a Sunbeam.  
We should therefore admire the riches of God's mercy to us in condescending to teach us so plainly and familiarly, using all means to convert us, and bring us home to himself; so that if any perish for want of knowledge, they may thank themselves, for God hath left no means unassayed to do us good. He hath used comparison from things, 

1 Natural,  
2 Artificial,  
3 Ceremonial,  
4 Moral.    
1 In Scripture the Lord draweth comparisons from things Natural; thus to show his tender love and care over his people, 
There is 〈◊〉 aranea, Retiformis, uvea corn●a & adnata.  he alludes to a mother's love to her child, and to a Hen, that with much tenderness gathers her chickens under her wings, and compares his people to the apple of his eye, Psal. 17. 8. Zach. 2. 8. which is guarded with five Tunicles, the better to preserve it from danger.  
2 From Artifical things, from plowi●ng sowin, Silversmiths trying their metals in the fire, Psal. 12. 1 Thess. 5. 21.  
3 From Ceremonial things, Psal. 51. 8. Purge me with hyssop, alluding to the cleansing of the Lepers under the Law.  
4 From Moral things, Isa. 66. 12.  
Many complain they are not book-learned, 1 whose fault is that? thou canst not plead ignorance for want of means. 2 If thou couldst read never a letter, yet the book of the creature is written in such large characters, that he who runs may read them; 
See Mr Hieron Bargain of Sal. p. 493. etc.  had we but spiritual hearts, we might learn many spiritual lesson from them.  
3 Obs. The higher in mercy, the deeper in judgements if men abuse them.  
Fruitful Ephraim that was the head of the Tribes, and advanced above his brethren, 
The word is Chi, licet, not quia or quoniam, as the Vulgar, though the particle will bear both, yet our Translation is most genuine.  is now for his sins made the most contemptible amongst them. Hence Zanchy reads the words thus, Quoniam Ephraim fructificavit. etc. Seeing Ephraim is fruitful amongst his brethren, i. e. since he abounds in riches, power, and many privileges above the rest of the Tribes, these shall be so far from saving him, that God will be more fierce against him for abusing them. Capernaum that was exalted to heaven in the abundance of the means of grace, for it was the City of Christ's residence, where he frequently cured the sick, preached, and wrought many miracles; yet for their ingratitude, 
Ingentia ●eneficia, ing●ntia vitia, ingentia supplicia.  unfruitfulness, and abuse of those means, they were thrust down to hell. i e. They lost their privileges, they were brought to a very low and miserable condition; so as at this day they are a desolation, and not three houses standing where those three famous Cities, Corazin, Bethsaida, and Caperna●m stood; and at last they shall be damned in hell too for contemning so great salvation, 
See Mr. Carpenters Ser. on Mat. 11. 21. & Mr. Strong in his 31. Ser. p. 309  when offered to them, Matth 11. 23. As Ahashuerus said of Haman that had abused his favour, Hang him on a Gallows fifty Cubits high; so will Christ say of such, Plunge them into hell so much deeper than others, because they reject Christ when he is tendered them. None sink so deep in hell, as the lewd, licentious Christian. Favour abused increaseth sin, and men's offences are aggravated by their obligations. If Turks and Tartars shall be damned, debauched Christians shall be double damned, because they bring a reproach upon Christ and his ways, 
Hi sunt Christiani ad contumeliam Christi. Salvian.  and open the mouths of the wicked to cry, Behold these are the people of the Lord, see how loosely and unrighteously they live, Ezek. 36. 20. where the Lord hath been a Valley of Vision, and bestowed much preaching, if people answer not the Lords cost, 
Vall is visioni● i e. Prophetiae, quia jerusalem fuit parens & nutrix omnium fere Prophetarum. a Lap.  they mu●t expect a burden of judgement to sight upon them, Isa. 22. 1. No place was punished like jerusalem, because no place had better preaching, and more privileges, Lam. 4. 6. Dan. 9 12. They that have preaching, shall one day know what it is to have Prophets amongst them, Ezek 2. 5. and shall pay full dearly for their contempt of them, 2 Chron. 36. 15, 16. Prov. 1. 24, 25. & 28. 9 Isa. 5. 24, 25. & 30. 9, 12, 13. Ier 6. 19 & 9 12, 13. Zach. 7. 11, 12. Mat. 10. 14, 15. This is the reason why judgements usually begin at the Sanctuary, Ezek. 9 6. and at the house of God, 1 Pet. 4. 17. Rom. 2. 9 though it doth not end there, but goes on to the wicked, jer. 25. 17, 18, 28, 29. the cup begins at jerusalem, and then goes round to Egypt, Us, Askelon, Ekron, Edom, Moab, etc. The highest in preferment, are first in punishment; and if this be done to Zion, 
Professio religionis non a●fert debitum, sed auget. Salvia●.  woe to Babylon, Jer. 49. 12. The sins of God's people are committed against greater light and love, and bring more dishonour to God, and disgrace to his truth, than the sins of others, and therefore of all men he will not spare them for their iniquities, as we see in Moses, Eli, David, Hezekiah, Zachery, 1 Sam. 2. 27, 28, 30. and 2 Sam 12. 14. Luke 1. 20. They are a people nearer to him than others, and therefore he will not bear with them, as he doth with those that know him not, Numb. 16. 9 Leu. 10. 2, 3. Amos 3. 2. A father will sooner correct his children if they offend, than strangers that he knows not, Heb. 12. 5 6. We can endure dung in our fields, which we cannot abide in our Parlours. We suffer those briers to grow in the wilderness, which we cannot away with in our gardens. 
Pro●ul a jove, p●o●ui a fulmine  If they be open enemies, God can better bear it; but it highly provokes him to be wounded in the house of his friends; when he shall nourish and bring up children, and they shall rebel against him, he cannot, he will not brook it. Isa. 1. 2, 7. To show his impartial Justice to the world. 2 For the terror of others. 3 To take off the scandal that comes hereby to Religion, 
See ten Reasons why God is so severe against the sins of his own people, Mr. Ant. Burges of S●l●-j●dging, p. 88 etc. Hild●●sham on Psal 51▪ 6. Lect. 114 p. 571, 572.  he will punish sin where ever he finds it, Numb. 20. 12. He hath his fire in Zion, and his Furnace in jerusalem, and is terrible in the Assembly of his Saints, Psal. 68 ult.  
4 Obs. No Privileges nor Prerogatives can preserve a disobedient people from ruin.  
Ephriam here had many Privileges, as you may see Gen. 48. 16, 19, 20. Deut. ●3. 13, 14, 15, 16, 17. where under the name of joseph, Moses blesseth Ephraim with the precious things of Sun and Moon, and the precious things of the earth, as Corn, Wine, Gold, Silver, etc. and prophecies that the good will of him that dwelled in the bush should dwell amongst them, i. e. God would show his special love to them as his peculiar people, and not only give them outward, but inward blessings also, & would so strengthen them, that no enemy should be able to stand before them; yet Ephraim sinning against the God of those mercies, lost all. No privileges can shelter us if God be against us. He that raised us, can as easily ruin us; he that exalted us, can as easily abase us; he that made us famous for mercies, can quickly make us infamous for judgements, and consume us after he hath done us good. josh. 24. 20. It is not silver, nor gold, Prov. 11. 4. Ezek. 7. 19 Zeph. 2. ult. Not men, nor might that can save us, if God be against us, Psal. ●0. 7, 8. Isa. 22. 6. to 15. Nahum 3. 12. Many trust in their swords, and think by their valour and skill in war to defend themselves, and possess the Land as their inheritance for ever; but God tells them, since they trust in the sword, that they shall fall by the sword, and be cast out of all, Ezek. 33. 26, 27, 28. if he be against us, all is against us, and if he but stamp or hiss for an enemy, they presently come against us, Isa. 5. 26. jerusalem was strongly fortified, and no man thought that ever the enemy could have entered it, Lam 4. 12. And if Privileges could ever have preserved a sinful people from ruin, jerusalem had never been destroyed, for they had more Privileges than all the people in the world besides. It was called the Perfection of beau●y, and the joy of the whole earth, and Gods own City, by way of eminency, Psal. 46. 4. Matth. 5. 35. so famous was it for preaching, that it is called the Valley of Vision, Isa. 22. 1. and they were called a people near to God, the holy people, that knew his Name, and were blest by him above all people. They had godly Magisirates, as David▪ Hezekiah, josiah, etc. and zealous Prophets, as Isaiah, jeremiah, Ezekiel, etc. and after, Christ and his Apostles. To them pertained the Adoption, and the Glory, and the Covenants, and the Law, and the service of God, and the Promises, theirs were the Fathers, and of them Christ came. These eight Privileges the Apostle sets down together, Rom. 9 4, 5. None better seated, none more strangely delivered, none had such signal Providences, and glorious Ordinances; all the world besides ●ay in darkness, they only were a Goshen, a Land of light, God's glory, his pecu●iar, his pleasant portion, and delight, etc. So that if any people under heaven might have been secure in respect of Privileges, it was jerusalem; yet they falling to Atheism, Idolatry, persecution of God's Messengers, etc. they are become a desolation. Sodom was a beautiful place, like the Paradise of God, Gen. 13. 10. Babylon was the glory of Kingdoms, Isa. 13. 19 yet both the one, and the other were destroyed for their lewdness and pride.  
England is apt to boast of its Privileges, and to tell what great things God hath done for us. With thankfulness it must be acknowledged that God hath done great things for us indeed. He hath made us as he did Ephraim here, the head of the Nations, when for our sins, we might have been the Tayl. He hath set us above, when for our horrid Apostasies, and hideous Blasphemies, he might justly have have laid us beneath. He hath made us the terror of the Nations, and given us Victory upon Victory, success upon success, and hath prospered us by Sea and Land, blessed us with the best Laws, and the best Land (all things considered) in the world; and as if all this had not been sufficient for us, he hath given us the word and the sword, Moses, and Aaron, Magistracy and Ministry, the best (I think) in the world. Besdes the singular helps in Print, those excellent Tracts, both Polemical, and Practical; compare but our large Annotations with the Dutch Annotations, and you will see what cause we have to be thankful in this kind.  
All these things make us deeply indebted to our God; but had we ten thousand times more Privileges than we have, yet if we walk not up unto them, and answer them with obedience, we are an undone people. The greater our Privileges, the nearer to Judgement, if we abuse them. Shiloh was for a time privileged with the Tabernacle, and the Ark, those visible pledges of Gods special presence and residence amongst them, but they abusing these mercies, were given up to Judgements, jer. 7. 12. And if England go on in sinning, as it hath done of late, and proceed in its Hippocras, Blasphemy, Apostasy, Heresy, Witchcraft, Formality, Profaneness, and abuse of God's favours, etc. we must certainly expect some sweeping judgement. It is not Privileges, it is not Circumcision, nor Uncircumcision, it is not those outward Prerogatives, that make us acceptable to God, but a new creature, Gal. 6. 15. either new men, or no men in God's esteem. Let us then become an holy people, and we shall be an happy people. Let us answer our Privileges with selfdenying hearts and lives, that as God hath done more for us, than for others, so we may do more for him than others; that as he hath given us distinguishing mercies, so we may answer them with distinguishing manners, not living like the men of the world, Exod. 19 4, 5. that the Lord may rejoice over us to do us good, and may show us yet greater things than these.  
5 Obs. Abuse of mercies, loseth mercies.  
God had done much for Ephraim, he had not been to him a barren wilderness, or a land that was not sown, but he brought him out of the wilderness, miraculously delivered him out of Egyt, freely adopted him for his own, planted him in a fat pasture, even a land flowing with milk and honey, gave him his Law, and sent to them many extraordinary Prophets; but they instead of exalting God, who had exalted them, grew proud and insolent, forgetting the God of all their mercies, and confiding in Kings and Princes, kissing the Calves, and sacrificing to Baal, who could not save them, 
Reliqua numina sunt tantum nomina, nihil sunt, nihil possunt, nihil prosunt. Tarnov.  and then they died, Host 13. 1. to 12. 
Mortuus est civilit●r quia amisit authoritatem, & in varias calamita●es incidit, adeo ut pro mortuo habitus sit, nullius pretii, nullarum virium, Paulatim consumebatur, ac tand●m penitus deleba●ur, Tarnovius in locum.  when he began to fight against God with his own mercies, and to abuse the health, wealth, and blessings which God had given him, to the dishonour of the donor, than he lost his riches, strength, glory, Kingdom, and all. Then comes the Assyrian like an East-wind, and sweeps away all; before, his name was fruitfulness, but now God threatens them with emptiness, barrenness, dryness of roots, fruits, branches, springs, even the loss of all. As all the world had been witnesses of Gods special favour to them; so now they should be witnesses of their just confusion; when men honour not the Lord with their riches, but kiss their own hands, and sacrifice to their own Nets, when like beasts they by't the hand that feeds them, and crop the tree that shelters them, it is just with God to take all from them, Host 2. 8, 9 Neh. 9 7. to 25. We have a large Catalogue of God's singular mercies. Vers. ●6. we read how they abused those mercies, vers. 27, 28. we read of God's judgements on them for abusing those blessings. So Psal. 106. 9, 10, 11. we see God's mercies, verse 13. to 39 we have the abuse of them, and vers. 40. 41, 42. Judgements follow. It is usually seen, that where the Lord bestows the greatest mercies, there he oft receives the greatest indignities; where he gives most honour, there he receives most dishonour. When jesurum is fat and full, than he kicks, Deut. 32. 15. Ephraim here was a son, and had all the privileges of a son, the greater was his sin to rebel against that God who had been so tender to him.  
1 He had Dilection; when Israel was a child God loved him, Host 11. 1. 4.  
2 Direction; he taught him how to go, and sent jonah, Amos, Hosea, and other Prophets to instruct him, Host 11. 3.  
3 Correction; as a father corrects his children for their good, so did God by Ephraim, Host 5. ult. and 6. 1, 2.  
4 Provision; Fathers provide for their children, so did God for Ephraim; He made him fruitful amongst his brethren, and said him in a large pasture, Host 13. 6.  
5 Protection; he was their King who saved them from their enemies, Host 13. 10.  
God hath done as great things for England (all things considered) as ever he did for Ephraim; he hath been a tender Father to us, he hath blessed us abundantly both in Church and State; He hath broken the power and policy of many subtle Achitophel's and great Zanzummims, Giants, and sons of Anak. He hath made Mountains a plain before us; and though fierce men have rid over our heads, yet hath he brought us through fire and water into a wealthy place. For England's sake he hath sent to Babylon, and brought down all their Nobles: He hath bound even Kings and Princes in chains, and their followers in links of iron. He hath made the wicked to bow before the good, and the evil at the gates of the righteous. No Nation so blessed of our God as we, and no Nation that hath worse requited the Lords blessings than we have done. As he hath loaded us with mercies, so we have loaded him with Blasphemies, Heresies, Apostasies; no favours can win us, no benefits bind us; if God had been our deadly enemy, we could not have acted more ignobly and disingenuously against him than we have done. It is a Miracle of mercy that he yet continues his mercies to us, and that he hath not long ago stripped us naked, as in the day when we were born, Host 2. 3. We have rendered evil to the Lord for all his goodness to us; and therefore we may justly fear that evil should pursue us, Prov. 17. 13. if he shall be punished that renders evil for evil to man, what shall be done to him that renders evil for good, and that to his God who never did him hurt? The good Lord humble us for all our ungrateful and disingenuous walking before him, who hath been so good and gracious to us; and grant, that at last we may know and acknowledge the God of our mercies, lest an East-wind come and bereave us of all; for though at present we have peace and plenty▪ and fresh springs of mercy round about us, yet God can suddenly dry up all our springs, and bring a plundering Assyrian from the East or West upon us (for those Metathorical winds, as well as the Natural are all his servants) that shall quickly rob us of all our pleasant things. Let us not therefore flatter ourselves, and think that because at present we have peace, 
See how mercies abused increase wrath, Babington on Gen. 49. 3, 4. Caryl on ●ob 11. 11. p. 81. I●nkin on Judas 2. p. 48. folio. Man●on on Judas 5. p. 257.  therefore no evil shall come upon us; for if England go on to sin after the rate as it hath done of late years, adding drunkenness to thirst, sin to sin, and Heresy to Heresy, &c, The wrath of the Lord will certainly break forth against us, and then we that would not serve him gladly and sincerely in the abundance of all things, sh●ll be made to serve in want and misery, that we may know the difference between his service, and the service of men, Deut. 28. 47, 48.  
6 Obs. The judgements of God are irresistible.  
Let Ephraim be deeply rooted like a Tree, or well founded like a Tower, yet if ever this East-wind of God's displeasure do arise, it will pull him up by the roots, blow him down, and carry him into Captivity, carry him into scarcity, carry him into infamy, yea carry him to death, and then to hell. If the Lord gives but the word of Command, he hath winds in store to carry us into any of those sad coasts. Though great men are roo●ed in the earth like great Mountains (in their own conceit, and in the opinion of others) 〈◊〉 they are but like Tennis-balls in the hands of God, which he hurls at pleasure which way he pleaseth, as is excellently set forth, Isa. 22. 18. with a wo●d of his mouth he can speak his enemies into confusion, he can with more ease destroy them, than we can crush a moth in our windows, or tread a worm to death under our feet. How easily and irresistibly doth a bar of iron break an earthen pot to pieces? Psal. 2. 9 There is not the le●st creature but is too strong for us, if God set it on. He did not vex Egypt with Lions and Leopards, but with Grasshoppers, Frogs, Flies, and Lice, to show his Almighty, irresistible power, who can punish us by the most contemptible creatures. Thus he slew Popeleius and Hatto by Rats and Mice, Hermonactes was stung to death with Bees, Pope Adrian was choked with a Fly, Cassander was eaten with Lice, Anti●chus and Herod with Worms. 
See more Caryl on Job 4. 9 Obs. 1. p. 57, 58  Thus we ●ee God's Omnipotency, and man's impotency, and must learn to fear him who is able to arm the least and weakest of his creatures and make it strong enough to encounter and conquer sinful man.  
7 Obs. Cruel enemies are Gods rod.  
They come not by chance, or of their own accord, but the Assyrian here is sent by God as the rod of his indignation against rebellious Ephraim; hence he is called, The wind of the Lord, as being more immediately sent by him. So Isa. 10. 5, 6, 7, 15. The Assyrian is called God's Rod, Staff, Axe, Saw, with which God chastiseth an hypocritical people; they can do nothing without a hand to move them. There is no evil in this kind, but it comes from God, Isa. 42. 24, 25. and 45. 7. and 54. 16. Amos 3. 5. jer. 51. 20. Lam. 3. 1, 37. Hab. 1. 6. Hence Nabuchadnezzar the King of Babylon is called God's Servant, Jer. 25. 9 whom he employed in his service for the correction of his people, and the wicked are called his Sword, Psal. 17. 13. As the winds natural, so the winds metaphorical, are all at God's command, sent by him as Executioners of his wrath upon a sinful people, Leu. ●6. 25. Ezek. 14. 17. 22.  
Quest. But how can it stand with the justice of God to use such wicked, blashemous Instruments?  
Answ. He that brings light out of darkness, and good out of evil, can make good use even of the sins of men: As a wise Physician can so order poison, that it shall become a medicine, and can expel poison by poison; so the most wise God can extract good out of the actings of those evil ones, and what they intent for evil, he by his overruling Providence disposeth unto good.  
For the clearing of this, we must take notice of a fourfold act of God in the actions of wicked men.  
1 There is an act of Inspection, whereby he seeth all tha● is done, job 34. 21, 22. Psal. 94. 7, 8.  
2 Of Permission, whereby he doth actively suffer that to be done, which he hath power to hinder, Psalm 89. 40, 41, 42.  
3 Of Limitation or restraint, whereby he keeps in the wicked so, as they cannot do any thing more or less than he will have done, Gen. 20. 6. job 1. 12.  
4 Of Direction, and Order, whereby the evil actions of wicked men (which are in themselves evil) are by his most wise disposing, and overruling providence, turned unto good, Gen. 45. 5, 7, 8. and 50. 20. Act. 2. 23, 24. The Devil, judas, Pilate, and the Jews had ends of their own in crucifying Christ, but God had an end above their end, and a plot above their plo●s, to which all their plots (though against their intents) were subservient. They did fulfil God's Decrees against their wills.  
Quest. But if they do only that which God forseeth, permitteth, limiteth, and disposeth, how can they be said to sin, and why doth God punish them since they do his will?  
Answ. Because they do it not in obedience to God, but out of malice, covetousness, and self-ends, etc. what ever they pretend, yet they intent nothing less than the doing of God's work, and the fulfilling of his will; but their end is to satisfy their lusts, and to enlarge their borders by the conquest of Countries, and the spoils of the people, Isa. 20. 7.  
1 This may fear us, since in war we have not to do with men only, but it is God who is mighty in power, and terrible in judgement, that comes against us: If we had only to do with Potsherds of the earth, we might make some resistance, but when the Creator shall come against the creature, Omnipotency against impotency, who can stand? Isa. 45. 9 He is the Lord of Hosts, and if he be against us, the Hosts of heaven, and the Hosts of earth are against us also.  
2 This may comfort us in the midst of all our sufferings by the hands of cruel men, that yet they are but God's Rods to chastise us for our good. 
Vel robur hostium apud Deum.  Even they are his servants, and can do nothing without a Commission from our Father, joh. 19 11. They cannot curse where God doth not curse, Numb. 23. 8. The very Devil their Master is chained and limited, and cannot devour whom he will, but only whom he may, i. e. Whom God permits him to devour. We are apt, like Curs to bite the stone, and not look at the hand that threw it, whereas we should always look at the hand of God in all our distresses (what ever the Instruments be) than we shall be dumb and silent, when we see that it is God that hath done it, job 1. 21. Psal. 39 9 Gen. 50. 20. 1 Cor. 10. 13. The wicked are but God's Scullions to cleanse us, his Files to furbish us, and fetch off our rust, his milner's to grind us, and make us fit Manchet for our Lords use. The Chaldeans were cruel persecuters, yet the Lord sends his people into the land of Caldea for their good, he makes them to learn that many times in Babylon, which they would never have done in Zion, Jer. 24. 5. God can make a Treacle of these Vipers, and can dispose the worst things to his people's good, Rom. 8. 28. their very persecutions shall spread the Gospel, Act. 8. 1. Philip. 1. 12, 19  
So that in some sense we are beholding to our enemies, for they make us better.  
3 It may comfort us, that when those Rods have done their work, themselves shall be burnt, Isa. 10. 24, 25, 26. after Pharaoh had done God's work on Israel, God drowns him. After the Assyrian had done God's work upon his people, the Babylonians come and destroy him, and his flourishing Empire, Nahum 1. 2, 3. God suffers them for a time to vent their sin and malice, that his Justice may be the more apparent in their downfall.  
8 Obs. Sin bereaves us of our most pleasant, precious, and desirable things.  
Jer. 15. 13. and 20. 5. Isa. 39 6. and 64. 11. where the Church complains that all her pleasant things lay waste. 1 See the generality of their loss, not some, but All; All their Treasures, all their Princes, all their Palaces, all their Riches, all their Cities, sin had ruined, All, All, All. 2 Here is their propriety in them, Our pleasant things. To see another suffer, it may affect us, but not so deeply as when we ourselves suffer. 3 See the excellency of the things they lost, they were pleasant and desirable things. To lose base contemptible things doth not so much trouble us, but to lose our choicest things goes near us. 4 Which aggravates all, Here is 1 Conflagration, our holy and beautiful house is burnt with fire. 2 Devastation and desolation, All is laid waste.  
So long as Ephraim was Ephraim, i. e. faithful and fruitful, he flourished, but now that he had forsaken God, God forsook him, and lets in an East-wind that destroys all. He that before was famous, and the head of the Tribes, is now, ●ince he hath found out falsehood, and new lights, and new Gods, become infamous, and the footstool of the Tribes. Host 13. 1. When Ephraim spoke trembling, he exalted himself in Israel, but when he offended in Baal, he died; q. d. when Ephraim spoke trembling, or with trembling (as it is in the fountain) that is, 
Teret, terror & tremor erat, i. e. populus eum reverebatur, quia ad summam dignitatem evectus ●●at. Riv●t.  was afraid of sin. Or 2 When Ephraim spoke, there was trembling, i. e. he was once very awful to the rest of the Tribes, so as when he spoke, the rest of the Tribes were ready to tremble. But when once he fell to Idolatry, and worshipped Baal, he lost his Reputation, and no reckoning was made of him. He that before was formidable, is now become contemptible both with God and man, at home and abroad. Now every paltry adversary tramples upon him without control, as the fearful Hare on a dead Lion. Wicked Ahab, that had sold himself to wickedness, see how Be●hadad the King of Syria insults over him, 1 King 20. 3, 4. Thy silver, and thy gold is mine, thy wives also, and thy children, even the goodliest are mine; and the King of Israel answered, and said, My Lord, O King, according to thy saying, I am thine, and all that I have. Look how the worried Cur falls upon his back, and turns up all four, as craving quarter, so did this sordid Idolater crouch to his enemy when God was departed from him, he was even as a dead carcase. Whilst Israel kept close to God, and walked in his way, neither Balak, nor Balaam, neither the Devil, nor his Agents, could by their Enchantments hurt them; But when by the wicked counsel of Balaam they were enticed to sin against God by committing Whoredom with the daughters of Moab, than God's wrath broke forth against them, and they die for it, Num. 25. 1. and 31. 16. Hence a Heathen could say, 
Nostris peccatis barbari fortes sunt, nostris peccatis Romanus superatur exercitus. Omnia bona sunt in summo bono.  It is our sins that weaken our Armies, and make them fly before their enemies. 
Omnia mala sunt in summo malo.  As all good is in God the chiefest good, who is therefore called a Sun for consolation, and a Shield for protection; and the God of all comfort both inclusively and exclusively, Ps. 84. 11. 2 Cor. 1. 3. So all the evil in the world may be seen in sin, which is the chiefest evil, as poverty, sickness, war, death, hell: It is sin that dries up all our springs, stops our fountains, spoils our Treasures, and robs us of all our pleasant things; our pleasant land, our pleasant food, our pleasant raiment, our pleasant houses, pleasant children, Sin, Sin, Sin, bereaves us of them all. God turns a fruitful Land into a wilderness for the wickedness of such as dwell therein, Psal. 107. 34. and therefore when any thing goes amiss with us, we should search for the sin that hath done us the mischief, find out the Achan that hath caused the trouble, find out the jonah that hath raised the storm, do justice on the one, and drown the other, and we shall have peace. We should slay that, which otherwise will slay us, and ruin iniquity, which ruins our houses, lands, wives, children, all. It is this enemy that robs us of our health, wealth, peace, plenty, Ordinances, Magistrates, Ministers, and all our comforts.  
Object. We will hide our Treasures that none shall find them.  
Answ. There is no hiding of yourselves, or substance, when God pursues, jer. 11. 11. The wind of the Lord will pierce into the most secret places, and find out you, and all your hid treasures, Psal. 21. 8. and 139. 7, 8, and Isa. 13. 16, 17. Amos 9 2, 3, 4. God hath those that watch for your riches, jer. 4. 16, 17. and greedy Soldiers that shall search for your hid treasures, Isa. 10. 13, 14. and 45. 3. Obad. 6.  
Let us then wean our hearts from those flying, 
See the Vanity of the creature in my Comment on 2 Tim. 3. 2. p. 38.  fading, transitory things. What the Prophet said of riches, If they increase, set not your hearts upon them; may be fitly applied to all creature comforts, if friends increase, set not your hearts upon them; if children increase, or honours, or armies, or pleasant habitations, etc. yet set not your hearts upon them, but look upon them as things that have wings to fly from us in our greatest need. Lie loose therefore in your affections to all earthly enjoyments, that so when ever the Lord shall call for them by fire, sword, or any other way, it may not trouble you to part with them; make not Idols of them in overloving them, lest you lose them. It is great folly greedily to lay up treasures for we know not who, Psal. 39 9 jer. 17. 11. it may be for an enemy, as Ephraim here; little did he think that the merciless Assyrian should be enriched with his labour, and that the men whom their souls hated should be masters of all their desirable and pleasant things.  
2 Since earthly things are so uncertain and fading, Lay not up for yourselves treasures on earth, where moths corrupt, and thiefs break thorough and steal, but lay up for yourselves treasures in heaven, Matth. 6. 20, 21. Lay out your estates for God, 
See more fully in Trapp on Mat. 6. 19, 10.  his truth, his cause, his people, and the spiritual good of you, and yours. This is to lay up treasures in heaven. Get grace, that is durable riches which will never leave you, and that better part which shall never be taken from you.    

VERSE 16.  
Samaria shall become desolate, ●or she hath rebelled against her God, they shall fall by the sword, their Infants shall be dashed in pieces, and their women with child shall be ripped up.  
THis Verse contains the end of the Sermon, and ends the Chapter, and therefore those Interpreters do ill, who make it to begin the next Chapter, when this Verse fitly coheres with the precedent Verse; there the Prophet showed how they should be plundered, and lose their goods, here he tells them how they should be butchered and lose their lives. So that the Prophet doth not here begin any new Sermon, but only confirms what he had spoken before of the destruction of Samaria, and the overthrow of the whole Kingdom. So that the words are a clear exposition of the former similes, and a conclusion of the Sermon. Wherein we have,  
1 The dismal downfall of Samaria, 
Teosham desolabitur, ●rom asham desolari, devastare, perire, peccare, quia peccatum est desolationis causa. a Lap. V. L●ights Crit. S. in V. Asham.  Samaria shall be made desolate. The Prophet labours to awaken them by foretelling the greatness of their punishment.  
2 Here is the meritorious cause of this sad destruction, viz. her▪ rebellion, For she hath rebelled against her God. So that she hath no cause to complain of God, as if he dealt hardly with her, for her own rebellion is the true cause of her destruction, and her great provocation hath brought this upon her, as the Church in the like case complains, Lam. 1. 18. The Lord is righteous (in sending sword, plague, and famine upon us) for we have rebelled against him.  
3 Here is the Accent or Aggravation of this their Rebellion, 
Beae lo hea, in 〈…〉 p●onomen; quia obliteraverant sua ingratitudine adoptionis divinae benefici●m▪ 〈◊〉.  it was not against man, but it was against God, yea against her God in Covenant, who had been so good and gracious to her both in Temporals and Spirituals, yet ●ee most ignominiously casts off him, and prefers the Calves before him, Host 13. 2.  
4 Here is set forth the kind of their destruction, or what manner of death they shall die, and that is by the Sword, They shall fall by the Sword. They shall not only lose their Treasure, and their Land, but their Lives also. He says not▪ All shall fall, but indefinitely, Ye shall fall, i. e. many of the Inhabitants of Samaria, and of the Kingdom of Israel, shall be slain by the Assyrian.  
5 The better yet to awaken them out of their security, he sets forth the rage of the Assyrian, with its Aggravations, and tells them yet further, That their children should be dashed in pieces against the walls and stones, and their women with child should be ripped up. They should not only die themselves, but their little ones also should perish with them.  
Samaria shall become desolate] Samaria was a first a City of Syria, built by O●ri King of Israel, who bought the hill thereof from Shemer, and so from him it was called Samaria, 1 King. 16. 24. It was the Royal City, even the chief City of the Kings of Israel, where they kept their Court, and had their special residence, there they reigned, and there they were buried. This was the Metropolis, and Mother-City. All the other Cities of the Kingdom of Israel were called the Daughters of Samaria, Ezek. 16. 46, 55 In Augustus Caesar's time it was called Seb●ste, and not long after it was totally ruined. And here let it be noted once for all, that when the Prophets speak of the ten Tribes only, sometimes they call them Samaria, sometimes Ephraim, and sometimes Israel, joseph, jezreel, Bethely, Beth-aven; but when they speak of the two Tribes, they usually do it under the name of judah, jerusalem, Benjamin, and the house of David.  
2 Samaria was a populous, 
Urbs amplissim● ut quam viginti stadioru● ambitum comprebendisse ●xistimant; c●m arte t●m natura loci munita.  strong, well fenced, fortified, furnished City, there were Horses, Charrets, Arms, and Ammunition, all things for defence, 2 King. 10. 1, 2. It was every way well prepared to hold out against an enemy, as appears by the three years' ●iege of that potent enemy which lay against it; yet notwithstanding all her fortifications, Samaria shall be made desolate, 
Meton, subjecti, locus pro incolis.  because of her sin; Samaria is here put for the Inhabitants of Samaria, 
Samaria, i. e. ●otum regnum Israelis ab Assyria evertetur. Luther.  viz. the Israelites, and synecdochically it is put for the whole Kingdom of Israel as distinct from the Kingdom of judah. The Prophet names only Samaria, because it was the prime City, and all the rest were taken before; there was none left but Samaria, and sin brings down that also. This City was twice besieged, first by the Syrians in ahab's time, 1 King. 20. 1. and 2. 6. 24. and now by the Assyrians. Phul and Tiglath-pileser had before molested Israel, 2 King. 15. 19, 29. and now comes Salma neser a third King of Assyria (the Church shall never want enemies, especially when she rebels against God) he besieges Samaria in the days of Hosh●a the last King of Israel, he takes it, and carries the inhabitants into Captivity, from which they never returned, but were totally rooted up, having continued from jeroboam their first King, about two hundred and sixty years, about the year of the World 3230, and before Christ, about seven hundred years.  
Because she hath rebelled against her God.] The Lord had used all means to reclaim them▪ his Spirit had long striven with them in the Ministry of those Prophets which he had in compassion sent amongst them, as jehu, Semaiah▪ Azariah▪ with Elijah, Elisha, joel, sonah, Amos, Micah, and specially this our Prophet Hosea, 
Martha & Mora● significant rebellare, apostatare, exacerbare, & ad amaritudinem concitare. Ruth 1. 20. Lam. 1. 18.  how plainly doth he tell them (throughout his Prophecy) of their Idolatry, Apostasy, Ingratitude, and of those judgements which were coming on them for those sins? yet nothing will work upon them, but they persist obstinately in their sins, and therefore the Lord resolves to pour out his fury on them. Since they had embittered his soul with their sins, Host 12. 14. and given him gall, who had given them honey, and gave him wormwood for his milk, therefore he now resolves to send on them bitter punishments.  
They shall fall by the Sword] i. e. 
Cadit & Ripheus justissimus unus, Qui fuit in Teucr●s. Virg.  They shall die by the Sword, so the phrase is frequently taken in Scripture, as Leu. 26. 7, 8. Numb. 14. 3, 43. 2 Sam. 1. 12. Psal. 78. 64. Ezek. 5. 12. Host 7. 16.  
Their Infants shall be dashed in pieces] This sets forth the great rage and fury of the barbarous Assyrians, 
G●olah, puer, parvulus, recens ablactatus  and withal implies the greatness of Samariaes' sin, which provoked God to so great wrarh. They should spare neither old nor young, no mercy should be showed to women or children, no sex, no age should escape unpunished. Their little infants and sucklings (which usually are spared for their innocency and ignoscency) yet now shall be dashed in pieces. Soldiers use to show mercy to women and children, unless they be sorely provoked; the Assyrians had besieged Samaria three years, and therefore they dealt the more severely with them. Fenced Cities use to hold out long, but when they are conquered, they use to pay for it. Of such kind of freity and brutish inhumanity we read, 2 King. 15. 16. where the Tyrant Men●hem ripped the Infants of Tiphsal out of their mother's bellies, because their fathers opened not the gates unto him; yet this doth not excuse the malicious cruelty of wicked men who despitefully slay the godly with their seed, such cursed Edomites shall surely and suitably pay for it, Ps. 1. 37. 7. Amos 1. 13. the Assyrians that had dashed in pieces Ephraim's children, had at last by way of retaliation his own so served, Nahum 3. 10.  
The sum of all is this, q. d. O people of Israel, I have often told you what you will not believe, viz. that your destruction is ●ear; and therefore now know, that whether you believe it or not, yet God will certainly and suddenly execute what he hath decreed, and fulfil what he hath spoken by me; neither have you any cause to complain of cruelty in God, since it is your own rebellion which hath brought this judgement on your own heads. There hath been no means wanting on God's part to do you good, he hath sent his Prophets rising early, and coming late unto you. He would have cured you, but ye would not be cured, and therefore now ye shall never be purged; but your chief City, with the Regions round about it, shall be made a desolation, your men shall fall by the sword, yea your women, and little children shall die without mercy.  

OBSERVATIONS.  
1 God usually warns before he smites.  
He sends Hosea to tell them before, Samaria shall be made a desolation. He speaks before he strikes, and denounceth judgements before he executes them. Seldom doth he send any great judgement against his own people, but he tells them of it first. He lightens before he Thunders, shoots off his Warning-peeces, before his Murdering pieces, and hangs out the white flag of mercy, before the black flag of destruction. He deals not with us as one di● with Diogenes, who first broke his head, and then bid him ●●ke heed. No● like the Canon, that first kills, and then makes the report. But he first admonisheth us to repent (as he did the seven Churches of Asia before their destruction) else he tells them he will come against them, Rev. 2. 5. He first cuts men down with the sword of his mouth, Host 6. 5. before he cut them down with the sword of his hand. He first blows the Trumpet (and commands men so to do, Deut. 20. 10, 11, 12.) before he sends the sword, Host 5. 8, 9 2 Chron. 36. 14, 15. jer. 7. 25. and 26. 18. Amos 4. 12. joel 2. 1. Zeph. 2. 1, 2, 3.  
1 Sometimes God warns by extraordinary and immediate revelation. Thus he warned the wise men that came to Christ, not to go to Herod, but to return to their own Country another way, Mat. 3. 12.  
2 By prodigious Signs and Comets. These are the usual forerunners of some judgement approaching. They have a Voice as well as the Word, Exod. 4. 8. if they will not hearken to the Vo●ce of the first sign, yet they will believe the Voice of the second. Christ tells us, that before the destruction of jerusalem, there should be many fearful sights and signs, Luke 21. 11, 25. And Iose●hus affirms, that before its destruction, for a whole years' space there appeared a Comet like a Sword. Before our Germane wars, there appeared that blazing Comet, 1618.  
3 By his Ministers, Ezek. 33. 3, 7, 8. Thus he warned the old world, an hundred and twenty years, by the preaching of Noah, before he drowned it, Gen. 6. 13. Before the destruction of jerusalem, he sent Christ himself and his Apostles to call them to Repentance.  
4 By his lesser judgements. First, He comes as a moth, which eats one thread now, and another anon, and without any noise devours all. 2 As a Worm, or rottenness, which eats out the heart of the strongest Oak. 3 If that will not do, there lies a Lion that tears all in pieces without resistance Host 5. 12, 14.  
5 By his Rods on others, as on the Palatinate and Savoy, etc. so he sent the jews to Shiloh, 
See eight Voices by which God warns England, in that elaborate Sermon of Mr Calamy on Jer. 18. 8. preached 1641. Mr. Gatakers Sermon on Heb. 11. 7. Mr. Greenhil on Ezek. 9 1. p. 205. and my Comment on 2 Tim. 3. 1. p. 6, 7.  Jer. 7. 12. also by taking away eminent Magistrates and zealous Ministers, Isa. 3. 1. to 6.  
6 By the Motions of his Spirit, he knocks at the door of our hearts, and warns us to return, Rev. 3. 19  
And this he doth 1 In mercy to his people, 
Paenas minatur ne paenas inferat  that they might prepare to meet him, and so prevent his Judgements, as those that believed the threatening of the Hail, housed themselves and their cattle, 
Calamitas dicitur ventura ut agente populo paenitentiam non veniat Hietom.  and so were saved, Exod. 9 18, 19, 20, 21. He deals not with us like an enemy, who surpriseth his adversary unawares; but like a faithful friend he tells us of the storm approaching, that we might hide ourselves from it, 2 Chro●▪ 12. 6, 7. job 22. 29. Hab. 3. 16.  
2 For the manifestation of his justice upon the wicked, who shall be made inexcusable in that they had such fair warning given them, but they would not take it. Nineveh at the preaching of one jonah repent and escapes; the Lord be merciful to England, how many hundred of jonahs' have we had to call us to Repentance, and yet we turn not, but fall away more and more? It is a sad aggravation of men's sins, and puts a sore sting into men's troubles, when conscience shall fly in their faces, and say, Thou wast foretold of such Judgements, and forewarned of such and such miseries, but thou contemnedst the voice of thy Teachers, and didst set at nought all their counsels; and therefore now thou must expect no more pity or patience from God, but mayest justly expect that he should fulfil the word which he spoke by his servants against thee.  
Let then his warn win thee, and his patience, and long-suffering lead thee to repentance. Let not his admonitions be always lost upon thee. Be not still secure and senseless like Lot's sons in Law, who when he warned them of danger approaching, he seemed as one that mocked and ●eas●ed with them, Gen. 19 14. but how soon did they find that he was in earnest? So Isa. 5. 19 they mocked at the Prophet that told them of Captivity and Judgement, and bid him let them see the things he spoke of, and so they did to their sorrow; and is it not so in our days? when we tell people of judgement approaching, 
See Gr●●n●il Ezek. 17. p. 427.  and ready to seize upon them, they look upon it as some vain dream, or melancholy fancy, till they be made to feel the contrary. See how dreadfully God threatens such secure unbelieving sinners, Deut. 29. 19, 20, 21.  
Without faith all warnings are ineffectual. It is only Noah that by faith feared and built an Ark that was saved both he and his household, Heb. 11. 7.  
2 Obs. The Ministers of God must apply the word to their people.  
The Prophet preacheth at Samaria against the sins of Samaria, and tells them to their faces, that for their rebellion they shall be made a desolation. Thus did all the Prophets, they made jerusalem to know her abominations, Isa. 58. 1. Ezek. 16. 2. So did Christ himself apply the word particularly to his hearers, Matth. 11. 21, 23, and 23. 37, 38. joh. 4. 17, 18. So did the Apostles, Act. 2. 36, 37.  
This is the only way to convince and convert men; what is spoken generally to all, few will apply unto themselves, Quod dicitur omni, dicitur nulli.  
Be not then offended at the plain and powerful preaching of the word. A plaster that is not applied, will never heal. A Minister shall never profit his people, till he apply the word to their particular cases. 
See more at large in my Com. on 2 Tim. 4. Obs. 2. p. 421  Those whom the Lord intends for conversion, by his Spirit he sets the word so home upon their hearts, that they think the Minister knows all their secret thoughts, etc.  
3 Obs. judgements seldom go alone.  
Ephraim was plundered before, but now he must be butchered; before he lost his goods, now his life must go, which is more precious than all pleasant things, job 2. 4. How oft do we read of Sword, Plague, Famine, those three Arrows of God shot together against a rebellious people? Ezek. 14. 22. As sins seldom go alone, so neither do judgements. See what a concatenation and chain of Judgements is set down t●●●ther, Deut. 28. 15, 16. etc. God wants not variety of judgements to inflict upon a sinful people, that they may know what a sad and bitter thing it is that they have provoked him. Pharaoh had ten Plagues one after another. The Trumpets, and the Vials in the Revelations came not single, but by seven, bringing in mischief upon mischief, and plague upon plague, till he had consumed them. See Deut. 31. 17. jer. 51. 31, 32.  
4 Obs. When lesser judgements do not mend a people, God usually comes with greater.  
If plundering will not mend Ephraim, desolation shall end him, Host 5. 12, 14. When Chederlaomer had plundered Sodom, and that did not better them, Gen. 14. 11. at last comes fire from heaven and consumes them, Gen. 19 When gentle Physic will not work out the peccant humour, the Physician applieth stronger; if gentle correction will not mend our children, we double our strokes. If one bea●ing will not mend a people, Godwill plague them yet seven times more according to their sins, Leu. 26. 21, 23. Isa. 1. 5. jer. 5. 3, 6. When no judgements will work upon Ph●raoh, than he is drowned. When temporal judgements do not mend a people, he sends them to eternal. It is an ill sign when men be incorrigible under judgements, and are the worse for beating, Isa. 9 13. Ahaz had a brand set upon him, to warn all others to take heed of t●is sinning sin, 2 Chron. 28. 22, 23. In the time of his distress he sinned yet more against the Lord; This is that King Ahaz. That King, it is emphatical, i. e. that wicked, infamous, irresigious King, who sacrificed to the gods of Damascus that smote him. What madness is this to serve such as beat them for their pains, and ruin their servants; for so it follows, They were the ruin of him, and of all Israel.  
Desperate sores must have desperate cures. 
See more in B. Babington on Exod. 11. 1. p. 221, 222, 223 fol.  Hard knots must have hard wedges; Fitches are beaten out with a staff, but the Cummin must have a rod, Isa. 28. 27. When the Lord had used all means to bring Israel to repentance, he had sent blasting, plague, famine, and sword upon them, and yet they were impenitent, Amos 46 to 11. he comes in the 12. verse to tell them that now he would deal more sharply and severely with them. Therefore now, Thus will I do unto thee, 
Quid sit sacturus tacet, ut dum ad sing●la paenarum genera pendent incerti, paenitentiam agan●, ne inferat quae minatur. Hieron.  i. e. Thus terribly, thus dreadfully, in a more fierce and furious manner than ever; therefore now prepare to 〈◊〉 him who is coming towards thee, before he come to thee. There is no meeting him in a way of opposition or rising up against him (for who ever hardened himself against God and prospered? 
Mi●tamus preces & lach●ymas cordis legatos. Cyprian ) but meet him in a way of humiliation and repentance with prayers and tears, dispatch those messengers to meet him on the way whilst he is afar off, that you may prevent the execution of God's wrath. A Lion will not seize on a yielding prey; the bending reed is preserved, when the stubborn Oak is pulled up by the roots, Isa. 2. 11, 12. etc. By ●his means we shall either remove the judgement, or get it sanctified, so as all shall be for good unto us, or else God will take us away, as he did josiah, before the evil comes. We shall escape those trials we cannot bear, and be enabled for to undergo those trials which we cannot escape.  
5 Obs. Eminent places ofttimes are eminent in sin.  
In great Cities usually there are great sinners. jerusalem was a great City, and what great abominations were in it? there was murder, oppression, bribery, profanation of Sabbaths and holy things, her Princes were roaring Lions, her judge's ravening Wolves, and the Priests did violence to the Law, Ezek. 22. per totum. Babylon a famous, wealthy, populous City, yet full of cruelty and pride, full of Witchcraft and Fornication, both corporal and spiritual, jer. 50. 31, 32, 33, 36, 38. The Cities of Sodom and Gomorrha were full of crying sins, as pride, idleness, gluttony, inhumanity, and notorious uncleanness; and here in the Text Samaria was full of Idolatry and rebellion against God, I King. 13. 32. Isa. 10. 10, 11. Host 8. 5. the lesser Cities were called the Daughters of Samaria, Ezek. 16. 46. and those were like their Mother. Great Cities have great influence upon their neighbour Towns; if they be Idolatrous, superstitious, riotous, proud, profane, so will the places round about them be, if great Babylon be an Harlot, she will quickly be the Mother of more Harlots and abominations, Rev. 17. 3. We should not therefore desire to live in such populous places (unless we be called by God to them, for than he will keep us, as he did Lot in Sodom) but to go live in them without a call, only for pleasure, or to see fashions, etc. is a sore temptation. We see Travellers that go to such great places to see fashions, return ofttimes infected both in body and soul. So true is that of One, Nunquam inter homines fui, quin minor homo redii.  
6 Obs. Such places as have been eminent for sin; usually are eminent for punishment.  
As we see in the old world, Sodom, jerusalem; and Samaria, here for her sin, is made a desolation, Mic. 1. 6. When sin grows general and National, it brings National judgements, Isa. 8. 18. jer. 11. 9, 11. Host 4. 1, 2, 3. When all Israel transgressed the Law, no wonder if the curse come upon them; Dan. 9 11. Many think to escape the better because they have so many companions, when the more general the sin, the nearer to judgement. If all Nation's sin, all Nations must have the cup of God's wrath given them, jor. 25. 15. Mal. 3. 8, 9 It is as easy with God to destroy a world of men, as one man, they are all, but as a drop, and a little dust to him, Isa 40. 15, 17. Multitudes of sinners increase wrath. When the jews assembled themselves by troops into the Harlot's houses, than God would pardon them no longer, jer. 5. 7, 8. The more wicked the times and places are that we live in, the greater our praise will be if we be godly. To be good in good times and places, an hypocrite and formalist may be; 
Asiam nunquam vidisse nulla laus est, v●rum summa laude dignum si quis pie & pudice in Asia vix●rit. Vixit Noah non aetate unt, sed multis; non cum bonis, sed cum hominibus corrup●issimis. Junius.  but with Lot to be good in Sodom, and job in the Land of Us, and with Noah, Gen. 6. 9 and Elijah to be righteous and zealous in the midst of an unrighteous and perverse generation, that is praiseworthy indeed, and argues much sincerity. It was the commendation of the Church of Pergamus, that she professed Christ's Name where Satan had his throne, and did not deny him in the days when Antipas his faithful Martyr was slain, Rev. 2. 12, 13. Fly sin then which brings destruction, not only on the sinner, but also on the very Towns, Cities, Castles, and places where they dwell. As God hath promised that peace and prosperity shall be in the dwellings of the righteous, job 5. 24. and 8. 6. Prov. 3. 33. and that he will make a hedge about them, and all that they have, to preserve them from robbery, fire, molestation by evil spirits, and other calamities, job 1. 10. So on the contrary, sin makes a man naked, and exposeth him, and all that he hath, to the curse of God. He will destroy the very dwellings of Idolaters, Swearers, Cursers, Bribers, etc. job 12. 6. and 15. 34. Zach. 5. 4. The wickedness that hath been practised in the great houses and Castles of this Land, hath said so many of them in the dust, and we may look to be brought yet lower; we have brought God low in our judgements, low in our affections, low in our actions, low in his Ordinances, low in his Vicegerents and Ambassadors; and therefore it is just with God to lay us low, and to debase us, who have so many ways debased him.  
7 Obs. No Fortifications can preserve a sinful people from ruin.  
Let them make walls as high as heaven, and ditches as deep as hell, yet if sin reign within, it will bring all down. It is not a Fleet by Sea, nor Forces by Land, it is not a Magazine of Treasures, nor an Arsenal of Armour, that can preserve a wicked Kingdom from ruin. As Samaria was a well fortified, so it was a rebellious, Idolatrous, sinful place, and this brought it down, Ezek. 16. 46. and 23. 4, 5. Host 7. 1. Amos 3. 9, 10. Mic. 1. 5, 7. though it were strongly fortified both by Art and Nature, and very large, about three miles in compass, yet Samaria's sin was Samaria's ruin. Niniveh was a populous, ancient, great, strong, wealthy City, yet her great sins laid her in the dust, and made all her strong holds drop like ripe figs with little ado into the mouth of the Chaldeans. Babylon a most ancient, ample, wealthy, well fortified, potent, populous, 
V. Ravanel in V. Babylon.  pompous City, yet abounding with sin, all her power, and policy could not keep her from ruin jerusalem that strong City, encompassed with Mountains, Towers, and Bulworks, fortified both by Art and Nature, and so powerfully protected by the Lord himself for many years together to the admiration of all the world, that it was judged invincible, Lam. 4. 12. The Kings of the earth, and all the Inhabitants of the world would not have believed that the enemy should have entered into the gates of jerusalem, yet jerusalem's sin was jerusalem's ruin; and therefore for her sake, let none confide in Cities, or any Privileges whatsoever. We are apt in our distresses to run to well-fortified places, but in vain is salvation looked for from those creature-confidences, if the Lord help not, how should these help? This is to forsake God the fountain of living waters, Almighty, and All-sufficient, a present help in trouble, and to go to Cisterns, broken Cisterns of creature-comforts, that will fail and forsake them in a time of trouble.  
8 Obs. Sin is a bitter thing.  
Samaria hath rebelled or embittered (as the word is in the fountain) God, and provoked him to anger most bitterly by her sin, Hos 12. 14. Ephraim's sins were bitter to God, 
Irritavit Ephraim Deus (Tameru●im) amaritudi●●bus, vel in amaritudines, i. e. ad iram amarulentam provocavit eum Idolis suis, quae & Deo, & cultoribus suis amaritudinem afferunt. Rivet.  yea they were bitternesses in the abstract, and in the plural number also. This may discover to us the cursed nature of sin, and the iniquity of our iniquities, which turns God's sweetness into bitterness, his patience into wrath, and his bowels into wormwood. If any thing can sadden God. and embitter his soul, it is sin. To see every base lust preferred before him, to see Satan in the Throne, the heart, and the Spirit of God kept out, must needs embitter his Spirit against us. The Lord that made heaven and earth, and sustains the Pillars of it, yet never complains of that burden, but sin is such a burden, that he oft complains of that as tiring him out▪ Isa. 1. 14 24 & 43, 24. Amos 2. 13. and the bitterness thereof is as gall, which he cannot endure, Deut. 32. 32. God is all love and sweetness, and would not deal thus bitterly with us, did not our bitter sins provoke him to it.  

Sin is bitter  
1 To God,  
2 To Christ,  
3 To the Spirit of God,  
4 To Angels, both good and bad,  
5 To Men, both good and bad,  
6 To Kingdoms and States,  
7 To Creatures,  
8 In its effects, 

Privative,  
Positive.     
1 Sin is bitter to God, as we have seen before.  
2 To Christ, it made him cry in the bitterness of his soul, My God, my God why hast thou forsaken me? And made his soul heavy unto death. 
V. Schools Guard, Rul● 12. p. 85, 86.  So bitter were our sins to him that they made him a man of sorrows, Isa. 53. 4. and made him sweat, non gu●tas sed grumos, clods of blood, Luke 22. 44. When Christ hung upon the Cross, they gave him gall and vinegar to drink: every sin is as gall to him. Lam. 1. 18. The Lord is righteous, for I have rebelled against him; or as it is in the fountain, because I have embittered him; he is righteous in all his judgements on me, for I have embittered him against me by my bitter sins.  
3 It is bitter to the holy Spirit of God. Nothing grieves it, and drives it out of the soul, but sin, Gen. 6. 3. Ephes. 4. 29.  
To the Angels. 1 To the good Angels, it is bitter and displeasing to them to see their Lord and Master daily provoked by a company of sinful, rebellious creatures; and should the Lord give them but a word of Command, they would suddenly smite all the wicked dead, and revenge the dishonours done to him, as we see in Senacheribs blasphemous Camp, where one Angel in one night killed an hundred fourscore and five thousand men.  
2 It is bitter to the evil Angels; it hath thrown them from heaven to hell, and of Angels it hath turned them into Devils, and keeps them in chains of darkness to the Judgement of the great day, jude 6.  
5 To Man. 1 To good Men, there is nothing so bitter to them as sin, nothing grieves them like this, that they have grieved the good Spirit of God. All losses, crosses, reproaches, are light with them in comparison of sin. The Church of Ephesus could bear any affliction; but not sin, Rev. 2. 2. Good David oft complains of the burden of his sins, seldom of his sufferings, Psal. 38. 4. So bitter a thing is sin to them, that it ofttimes makes them weary of their lives, and long to be dissolved that they may sin no more, Rom. 7. 24. 2 Cor. 5. 4. it makes them a burden to themselves, job 7. 20. and causeth them to weep bitterly, Matth. 26. 75. Hence job 13. 
See Mr. Caryl on that Text.  26. calls sins bitter things, Thou writest bitter things against me; what is that? Why thou makest me to possess the sins of my youth.  
2 It is bitter to wicked men. Though whilst conscience sleeps they may think it a light matter, yet to an enlightened and an awakened conscience nothing is more bitter. This made Adam to hide himself, and Cain to complain that his sin was a burden too heavy for him to bear. judas could not endure the bitterness of it, but went forth and hanged himself. Nothing so bitter as sin when it is once charged by God upon the conscience; of all heavy things this is the most heavy: A wounded spirit who can bear? Those that will not now believe it, yet shall one day find it, that it is an evil and bitter thing that they have sinned against God, jer. 2. 19 and 4. 18. Lam. 3. 15. Amos 8. 10. Prov. 9 17, 18. and 14. 13. and 23. 32. Gal. 5. 19, 21. Act. 8. 23. Solomon, who had found sweetness in the ways of the flesh, yet at last felt and acknowledged the bitterness of such courses, Prov. 5. 3, 4. Eccles. 7. 26. Though sin may for a time seem sweet to the sinner, and it be a pastime to them to do wickedly, yet it will be bitterness in the end, the poison of Asps is in it, job 20. 12, 13, 14.  
Quest. If sin be so bitter, how com●s it pass that wicked men are no more sensible of it?  
Answ. 
V. Bolton Comfort afflict. Consc. part. 2 Chap. 2 p. 90, 91, etc.  I Their consciences are ●eared with the custom of sinning, 
Elementum in suo loco non est ponderosum. Ari●t.  which hath taken away the sense of sin, so that now it is become connatural and pleasant to them, and so is not grievous. Poison in a Toad is not troublesome, he is never sick of it, nor sensible of it, because it is natural to him; but poison in a Man, a Sheep, a Dove, is deadly, because it is not in its proper place.  
2 It is a spiritual bitterness, now wicked men have no spiritual life in them, they are dead in sin and so are insensible of it.  
3 The Devil that Prince of darkness, keeps wicked men in darkness and ignorance, so that they know not the terrors of the Lord, nor what a fearful thing it is to fall into the hands of an angry God, and this makes men so fearless of sin. As we cannot desire what we know not (nihil volitum nisi prius cognitum) so we cannot fear it. A child that knows not what a terrible thing a Lion or a Bear is, will venture to provoke them; but a man of understanding will run from them. It is fools who make a mock of sin, who never knew the danger of it: but the godly who know its bitterness, will rather choose any misery, than the least iniquity, any affliction, rather than sin.  
6 Sin is bitter to States and Kingdoms, and provokes the Lord to send bitter enemies against them, Hab. 1. 6. the very land where wicked men dwell is sick of them, and cannot have ease till it hath spewed them out. As a man that hath poison in his stomach is not well till he be rid of it; and as the Sea would not be quiet till jonah was thrown overboard; so Nations can have no rest till they have vomited up such wicked men, which like corrupt humours oppress and burden them, Leu. 18. 25, 28. and 20. 22. This is that bitter water which causeth the curse to seize on persons and Nations, Num. 5. 18. and brings upon them bitter destruction, De●t. 32. 24. Thus the ten Tribes here were spewed out for their Idolatry, when they were carried captive by Salmaneser into the Land of the Medes from whence they never returned, 2 King. 17, 18. And the jews were vomited up when they were carried captive into Babylon for the space of seventy years, 2 Chron. 36. 21.  
7 It is bitter to the Creatures. 
See Mr. Fenner his Sermon on Rom. 8. 22. p. 295. fol.  They all groan under the burden, and as a woman in travel longs to be disburdened and eased of her birth; so the whole Creation travels in pain, and longs to be delivered by reason of that bondage, vanity, and corruption that it is subject to by reason of the sin of man, 
Ipsae creature irrationales suo creatori semper obedientes, detestantur detestatione & appetitu naturali, quo i● 〈…〉 totiusque universi ac Dei voluntatem impl●ndam feruntur atque a●versantur c● que sunt his co●traria; idem● facture appetitus' rationali, sieum haberent, a Lapide.  Rom. 8. 20, 21, 22.  
8 It is bitter in the effects of it, which are twofold, I Privative, 2 Positive.  
The Privative effects of ●in are sevenfold.  
1 It deprives us of the favour of God which is the very life of our souls, Psal. 30. 5. In his favour is life.  
2 It deprives us of God's fatherly care and protection over us, Gen. 4. 14. Exod. 32. 25.  
3 It deprives us of the guard of the Angels. Every godly man hath not one Angel, but a guard of Angels about him, to keep him whilst he keeps Gods ways, Psal. 34. 7. and 9●. 11, 12. Heb. 1. 13.  
4 It deprives us of Peace of conscience. A Jewel of more worth than all the world; Adam when he had sinned, he was afraid, and hid▪ himself. David after his sin▪ complained of broken bones, his sight and sense of sin was as bitter to him as if he had broken all his bones, Psal. 51. 8.  
5 It deprives us of our Excellency. Purity is our excellency; it is sin, and only sin that robs us of our glory, and makes us like other men. As jacob said of Reuben when he had defiled his Father's bed, Thou shalt not excel, Gen. 49. 4.  
6 It deprives us of all true right to the creature. 
V. Dave●●nt Determine. Q. 30.  A wicked man is an usurper, though he may have a civil right in foro soli, yet in foro poli, he hath a sanctified right to nothing. When men are in Christ, then, and not till then, All is theirs, I Cor. 3. 22.  
7 It deprives us of heaven and eternal happiness, Rev. 21 ult.  
2 The Positive effects of sin are more especially th●ee. It exposeth us to all miseries, 

External,  
Internal,  
Eternal.    
1 Sin exposeth us to miseries External, in body, goods, good name; we may thank sin for all our sicknesses, sorrows, sores, losses, plagues, poverty, etc. Deut. 28. 16. to the end of the Chapter, Lam. 3. 39  
2 Internal. It brings hardness of heart, the ●oreft of plagues, all the plagues of Pharaoh, all the sores of job, and all the sorrows of joseph are nothing, compared with it. This brings spiritual blindness, a reprobate sense, a spirit of slumber, and strong delusions, Isa. 6. 9, 10. Rom. 9 17. and 11. 8.  
3 Eternal miseries both in soul and body; 
See the mischief that sin doth us, in about twenty particulars, in Dr. preston's Paul's Conversion on A●. 9 6. p. 172. to 29●. V. my Comment on 2 Tim. 4. 1. p. 308.  it brings sorrows endless, easeless, and remediless. So that there is no evil like the evil of sin, no plague like this plague. As piety hath the promise, and carries its reward with it, and though no man should recompense it, yet the good we do▪ is recompense itself, not only for, but in the very keeping of God's Commandments there is great reward, Psal. 19 11. The act of keeping them is a reward as well as the issue. As every good work brings its reward with it, so every evil work brings its sorrow with it; and though no man punish it, yet it is a punishment to itself, it is finis operis, though not finis operantis; Jer. 4. 18. Thy way, and thy doings, have procured thee these things. Sin is that which procures us all our sorrow, we should therefore hate it with a pure and perfect hat●ed, and get this cause of all our sorrows removed, and then the effect will cease.  
Now is sin so bitter? I Then take heed of pleading for sin, or extenuating of it. Put not sweet names upon so bitter a thing. There is a woe denounced against such as do so, Isa. 5. 20. woe to them that call evil good, that put bitter for sweet, and sweet for bitter. Such look upon sin through the Devil's spectacles, and then no wonder if they call Drunkenness, Good-fellowship, Covetousness Frugality, Pride Decency, etc. Those put a fair glove upon a foul hand, and false glosses upon filthy vices, the better to deceive. But let no man deceive you with vain words, for even for these things cometh the wrath of God upon the children of disobedience. Call not therefore sin so as the corrupt world calls it, but esteem and call it as the Word of God calls it; How is that? Why it calls it an abomination, poison, sorrow, sickness, bitterness, filth, vomit, folly, madness, darkness, dung, death, etc.  
When the judgement is thus truly convinced of the vileness of sin, it is an excellent preservation against sin.  
2 If sin be so bitter, then sad is the condition of such as are insensible of its bitterness, who make that their Recreation here, which will be their damnation hereafter, who plead not only for infirmities (which yet no good man dares do) but also for enormities. They declare their sin like Sodom, impudently and impenitently; they thank God they never knew what the burden or bitterness of sin meant, the more is behind; for if sin be not bitter here, it will be in another world.  
And therefore this may comfort those that groan and grieve under the burden and bitterness of sin, such as make their sin their greatest sorrow, Christ will be unto them their greatest joy. Christ calls such as it were by name to come to him, Isa. 55. 1, 2. Matth. 11. 28. This qualifies a man, and fits him for Christ; when Christ sees of the travel of his soul in our souls, it delights him, Isa. 53. 10, 11. This sense of sin argues some spiritual life in the soul. Nature will not complain of Nature, nor will corruption complain of corruption; it is only grace that makes us truly sensible of the bitterness of sin.  
3 Pity those that groan under the burden and bitterness of sin. No sorrow like their sorrow, no burden like the burden of a wounded conscience. Add not affliction to the afflictions of those whom God hath wounded, but power the oil of mercy into their sinsick souls. Be not like jobs friends, miserable comforters, and Physicians of no value; if we must ease our enemy's Ox or Ass when he lieth under his burden, shall we not much more ease our brother's soul? 
Scr●p●losi non 〈◊〉 〈…〉  Exod. 23. 5. Be not harsh or hasty, be not sour and censorious to such, but be meek and merciful, and so bear each others burdens, Gal. 6. 1, 2.  
9 Obs. It is a sad Aggravation of people's sins when they sin against their God.  
The God of all their mercies, the fountain of all their enjoyments. Their God in Covenant with them, 
Deus illorum esse dic●tur, ut qui foederis nexu conju●ctus sit ●ll is, quem jure societatis colere debebant, a quo non poterant citra perfidiae crim●n de●icere. Wolphius in 2 Reg. 17.  whom they have avouched for their God, and vowed openly that he shall be their God, and they would be his people, to love, serve, fear, and obey him; yet contrary to all Vows, Baptistical, Eucharistical, personal, National, to fly from God, and to rebel against him, this is the height of s●n, and makes it ●xceeding sinful, and provokes the Lord to say, Lo-ammi, ye are no people of mine, as he said to Ephram here, H●s. 1. 9  
And is not this England's sin? God hath taken us into Covenant with himself, he hath owned us above all the people in the world, he hath made us the head and terror of the Nations, he hath done wonders for us at home and abroad, he hath made us his darling Nation, whilst others swim in blood, we swim in blessings of peace, whilst others are weeping, and wailing by the waters of Babylon, we dwell in an Eden, joy, and gladness is found in us, thanksgiving, and the voice of melody. He hath made us his Ephraim, he hath laid his right hand upon us, he hath planted us in a fruitful soil, hedged us about with his gracious protection and good Laws; he hath removed from amongst us all the apparent impediments of our growth and fruitfulness; he hath furnished us with cho●ce persons, and those persons with excellent gifts and graces. He hath a special care over us for good; and now he looks (as well he may) for the pleasant grapes of obedience, but behold the sour and wild grapes of confusion, disorder, error, and disobedience abound amongst us. We have broken all our Covenants, we are not only Sermon-proof, but we are also Covenant- 
See my Comment on 2 Tim. 3. 3. P. 77, 78. etc.  proof; no bonds so sacred, so strong, but we can as easily break them as Samson did the cords of the Phi●istims. So that what can we expect but that the Lord should take away his hedge of Government both Temporal and Spiritual, breaking down the wall which defended us from our enemies, and letting in all the wild beasts that might destroy us. Justly might he withdraw his good hand of providence and protection from us, and expo●e us to all manner of rapine and ruin for our Apostasies and Rebellions.  
10 Obs. Sin, especially the sin of Rebellion, brings the sword upon a people.  
They shall fall by the Sword. This is God's last and great Rod, and he never brings it forth till he be ● greatly provoked by his people's sins, job 36. 12. Isa. 1. 20. When no other means will better a people, then comes the Sword and cuts them off. 
See the Evils of War in ten particulars, D. Gouge his Arrows, on Exod. 17, 16. sect. 85. p. 342, etc. Mr. Clerks Mirror, cha. 134. p. 688  God hath three evil Arrows, which he shoots at a Rebellious people, viz. the Sword, Famine, and Pestilence, Ezek. 5. 16. these are called Arrows, because they are sharp and deadly; and evil, because of the misery and mischief which they bring; Of all the three, the Sword is the ●orest, as appears by David's choice, 2 Sam. 24. 14. besides the Plague and Famine are the usual attendants of War, where the Sword goes before, there Famine and Pestilence usually attend.  Their Infants shall be dashed in pieces. 
11 Obs. Little Infants are great sinners.  
1 That great Sin and Rebellion of Adam is imputed to them for sin; what he did, they did, we were all in the loins of that one man, Rom. 5. 12.  
2 They have not only original sin imputed, but imparted also, they have inherent original sin, which is radically, seminally, fundamentally all sin. The youngest child carries an old man of sin within him. We are no sooner born into the world, but we have a world of sin about us.  
3 The sad diseases, pangs, and dismal deaths which seize on Infants, are strong proofs of this point; their very dying speaks them sinners. The wages of sin, be it original or actual, is death, Rom. 6. 23. Original sin, which is the greatest sin in the world, cleaves to their natures, and makes them odious and abominable in God's sight, so that they are by nature children of wrath, and obnoxious to all his judgements. We are all daninati antequam nati, and so might justly have been sent from the Womb to the Tomb, etc.  
12 Obs. Wicked parents bring judgements on their posterity.  
Their poor little ones fare the worse for them, Host 9 12, 13. Though they bring up children, yet I will bereave them of them, and they shall bring forth children to the murderer, who is God's executioner, and so become Parricides, rather than Parents. Thus the old world was drowned, and their children with them. And the Sodomites were burnt, and their children with them. Achan was not only stoned himself, but his sons and daughters, yea and his cattle perished with him. The accusers of Daniel were slain by the Lions, both they and their children, Dan. 6. 24. The jews that rejected and crucified Christ, brought a curse, not only upon themselves, but also upon their children, Matth. 27. 25. His blood be on ●s, and on our children, which hath lain on them above sixteen hundred years.  
It is just with God to cut off the wicked and their seed, as we kill the Wolf with her Whelps, and the Fox with her Cubs; though the young Toad hath not actually poisoned any, yet because it hath a posonous nature in it we destroy it. So doth God by the children of the wicked, Gen. 19 25. Numb. 16. 32, 33. I Sam. 15. 3. Isa. 13. 16. jer. 44. 7. Host 10. 14. When men rebel against God, and reject his ways, he will send against them a barbarous and cruel Nation, that shall not regard the persons of the old, nor have compassion on the young, Deut. 28. 50. and 32. 25. Ez●k. 9 6.  
Q. Are not Infants called Innocents'? Psal. 106. 38. jer. 19 4. how then can it stand with the justice of God thus severely to punish them?  
Answ. They are not called so because they have no sin, but I In respect of those cruel men, who without any cause shed the blood of those little ones who had deserved no such thing at their hands. So the Assyrians here were guilty of great inhumanity, in killing those Infants, and God in his due time did retaliate it to them, Nahum 3. 10.  
2 Though they may be called Innocent in respect of any actual sin, 
See Mr. Hildersham on Psal. 51. 5. Tract. 55. p. 277. etc.  yet they are not so in respect of original sin, which seminally and radically is every sin. The guilt of that sin cleaves to their natures, and makes them obnoxious to all tortures here, and eternal torments hereafter.  
3 The sins of the Parents may be also a moving cause, and may provoke the Lord to smite the Parents with their children. Exod. 20. 5. The Lord threatens to visit the sins of Idolatrous Parents upon their children, because either they already walk in their father's sins, or else in time they would do so, or it may be worse, which God only knows.  
3 God hath a sovereign right and power over all his creatures; he is the Potter, 
God may, jure Dominii, as absolure Lord inflict temporal evils on the s●n for the father's sin without injustice, for it is only an affliction to the son, which God can turn to his good, but a punishment to his father, who is punished in his son. B. Andrews in 2. Command.  and we are his clay, he may do with his own what he pleaseth, he may make us, or mar us, raise us, or ruin us; and none may say unto him, What dost thou? He that giveth life may take it away, how, and when he pleaseth; his will is the rule of Justice, yea Justice itself; we must therefore adore God's Judgements when we cannot comprehend them, and know, that though they may be secret, yet they are always just.  
4 Children are parts of their Parents, part of their Family, and part of their substance, and God may justly punish the sinful parent in his child, as well as in his cattle and estate, because they do not only belong to him, but also are a part of him.  
5 Sin committed by a particular man that is a member of a Politic body, 
See the large Annot. on Josh. 7. 15.  doth after a sort belong to the whole body. Thus achan's sin, 
Est sy●●ecdoche fr●quens in Scripture is, per quam factum unius in ceatu aliquo vel societate, toti caetui vel societati ascribitur, quia tanta est inter eos ●onjunctio ut sint veluti unum corpus. Lavater in Josh.  though not known to the people, yet made them all guilty, till he was put to death, josh. 7. 11.  
6 Yet these temporal Judgements may be mingled with spiritual mercies; as we see in Ierob●ams child, who was taken away in mercy, because there was some goodness found in him, 
Infants sunt pars Ecclesiae, op●rtet eos cum Ecclesia affligi, ut reddantur conformes filio Dei. Luther.  I King. 14. 12, 13. especially the Infants of God's people that are in Covenant with their Parents, there is great grounds of hope that they have changed their temporal life for an eternal; and are freed from many sins, sorrows, and tentations, which men that live to riper years are exposed to; yea if they should be cast away for their original sin, yet their damnation will be lighter than if they had lived longer. It had been good for reprobates if they had not been born, or that they had died as soon as they had been born; for than they would not have had so many sins to answer for.  
Quest. But hath not God said, The son shall not bear the iniquity of the father? Deut. 24. ●6. and 2 King. 14. 16. Ezek. 18. 20. it seems then to be cruelty to kill the children for the Parent's sins, especially such as are unborn, and have not deserved such evils.  
Answ. 1 It is true in respect of the Assyrians, it was cruelty and horrid barbarousness in them to kill poor harmless little ones, and God threatens to visit such sins upon the heads of such sinners.  
2 It is not cruelty in God, for children are children of wrath as well as their Parents; as all have sinned, so he may punish all without injustice. Besides, he permits and order the cruelty of wicked adversaries to his own glory and his people's good. As for that Deut. 24. 16. It speaks of Gods restraining of Magistrates, who may not punish the children for the father's offences. True it is, God finds cause enough in children themselves to punish them, but when they imitate their wicked parents, this hastens and heightens wrath, by adding sin to sin.  
3 The son shall not bear the iniquity of the father, if he depart from the father's iniquity, and do not walk in his steps. Ezek. 18. 14, 17. If a man beget a son that seeth all his father's sin, and feareth, and doth not the like, he shall not die for his father's iniquity. But if the son tread in his father's steps, he shall bear his own iniquity, and becomes accessary to his father's sin, by imitation, and approbation of it, Matth. 23. 32. Luke 11. 48, 50. the blood of former generations had not been required of that generation, if they had not been as bloody as the former. But where old sins are continued and approved of by new acting of them, there the old sins as well as the new are justly punished. So that the threatening is not to be understood absolutely, 
V. Pemble on Neh. 1. 1. p. 365 fol.  but conditionally, viz. If the children do persist in their father's sins, and walk in their wicked ways.  
4 The son shall not bear the personal iniquities of the father in reference to eternal punishment; 
See this Point more fully cleared in eight particulars, and all cavils answered, by Mr. Love I Sermon on Lam. 5. 7, 8. p. 2. to 12. and Mr. Cudworth on Gal. 6. 4. p. 373. and Scholastically by Laurentius on Rev. 2. 22. Homil. 39 p. 300.  God will not damn a son simply for the sin of his father, it is a man's own sin which is his everlasting ruin; yet he may lay many temporal chaf●isements upon a good son for the sin of his father. The Lord in Ezek. 18. 20, 23, 32. seems to speak of eternal, and not of temporal punishment.  
1 This should make Parents fearful of displeasing God, lest they bring miseries, not only on themselves, but also on their children; their Idolatry may bring a curse upon their children's children to many generations. No children in Scripture are threatened like the children of Idolaters. In none of the Commandments doth God threaten to visit the sin of the fathers upon the children but only in the second, 
Mr. Love in his I. Ser, on Lam. 5. 7, 8. p. 11, 12.  Exod. 20. 5. It is well observed by a pious and precious Divine, that there are eight sins which do more especially bring Judgements on a man's Posterity, whereof the first is Idolatry.  
2 Adultery, 2 Sam. 12. 14.  
3 Covenant-breaking, 2 Sam. 21. 13.  
4 Persecution of the godly, Matth. 23. 31. to 36. Psal. 137. 7.  
5 Murder, 1 King. 21. 21. Jer. 15. 4.  
6 Oppression, Job 20. 19, 26. Hab. 2. 9  
7 Contempt of Magistracy and Ministry, Num. 16. 32. 41. 49. 1 King. 13. 33, 34.  
8 When men pretend Reformation, and intent themselves, as jehu did, Host 1. 4.  
God is very pitiful and tender over Infants, as appears in that he would not destroy Nineveh for the Infant's sakes that were in ti, jonah 4, 11. and in the sacking of Cities, he commands them to spare Infants, Deut. 20. 14. but it is the sin of Parents which many times hardens God's heart against them, and makes him to delight in the destruction both of them and theirs; yea and it hardens men's hearts against them, so that they cannot but act such cruelty against them, as they never intended, as we see in Hazael, 2 King. 8. 11, 12, 13. when the Prophet Elisha wept, and told him what mischief he should do to Israel, viz. that he should kill the young men, and dash the Infants against the stones, and rend in pieces the women with child; Am I a dog (saith Hazael) that I should do such things as these? He than thought it a base and barbarous thing, when he was King Benhadad's servant, to act such inhuman villainy upon the mothers with their infants; the Prophet only tell▪ him that he shall be a King, vers. 13. and then when he had changed his condition, he would also change his manners, and commit all the abominations which he mentioned. Let Parents than labour for grace, that they may leave a blessing, and not a curse to their posterity, Gen. 17. 7. Exod. 20. 6. Psal. 112. 2. If you will not pity yourselves, yet pity your little ones, let not them far the worse for you. 
V. Carylon Job 21. 19 p. 730, 731.  It is ill-being a wicked man's child, yea their very beasts fa●e the worse for them, josh. 7. 24, 25. Achan was stoned, and his cattle with him. Wicked Egyptians bring a Murrain upon their cattle, Exod. 9 3. As a good man is a public good, the Family, City, Kingdom, fare the better for him, yea his cattle are spared for his sake, Exod. 9 4. The Lord shall sever between the cattle of Egypt, and the cattle of Israel, there shall nothing die of all that is the children of Israel's. God blesseth the very cattle of his people, and if the creature could speak, it would desire to serve those that serve God. Most Parents provide Inheritances for their children, but ofttimes they leave their sins with them too. It was a sad Legacy that joab left to his children, that one should be a Leper, another a weakling, a third beg his bread, 2 Sam. 3. 29. So many a man, to one child he leaves his Murder, to another his Adultery, to a third his Usury, to a fourth his Swearing. Gehazi left a Talon of silver behind him to his posterity, but he left the Leprosy with it. Better want such men's lands and inheritances, than thus to inherit their sins too.  
2 Let children be humbled then for their forefather's sins, that they be not imputed to them, L●v. 26. 41. So did Nehemia, ch. 1. 6. and David, Psal. 79. 8. Remember not against us (iniquitates praecedentium, saith the Original) the sins of our forefathers. He that sees the sins of his Predecessors, and is not humbled for them, approves of them, and so becomes accessary to them. Hence the Lord blames Belshazzar for not humbling himself for his father's sin and punishment which he knew of, Dan. 5. 22. Let us therefore acknowledge ourselves to be the children of sinful parents, and say with him, Deut. 26. 5. A Syrian was my father, ready to perish; and with David, We have sinned with our fathers, Psal. 106. 6. and with Daniel, ch. 9 8. Deprecate the punishment which is due to u● for their sins. So jer. 14. 20.  
3 Admire the patience of the Lord, that hath born so long with us who have been sinners from the womb. If little ones who never sinned against the patience of God as we have done, endure such pangs, sorrows, sickness, and death; what may men of years look for, who have added to original corruption a numberless number of actual transgressions? If this be done to the green tree, what shall be done to the dry? If Infants (who are Innocents', and righteous comparatively) shall scarcely be saved, where shall the ungodly and rebellious sinner appear? If he spare not little ones that lie in their mother's bowels, but suffer wicked men to drag them thence; where, oh where shall those wicked parents appear, that have been the primary cause of all this mischief and sorrow to them, and have been the authors and actors of that wickedness which hath brought this misery on them? It should therefore be matter of great humiliation to us all, when we see the sharp and sore judgements that oft light upon little ones for their original sin.  
As God's people were wont in extraordinary cases to bring their infants and sucklings with them to keep Fasts, joel 2. 16. the better to affect their hearts, and break them with sorrow for sin, which threatened destruction to them and their little ones. Even this use should we make of the miseries of infants, when we see God's hand upon them, we should humble ourselves to think what judgements are due to us who have so many actual sins to answer for, which these little ones are free from. We should therefore mourn over them, as David did for the people, 
Me, me ad sum qui fcci, in me convertite f●rrum. Vir g.  As for these sheep, what have they done? it is I that have ●inned. So let us say, As for these little ones, what have they done? it is we, even we that have sinned, and provoked the Lord to anger with our transgressions.  
12 Obs. Rebellion brings destruction.  
Samaria shall be made desolate, for she hath rebelled. When God's heritage is as a Lion that roars and rageth against him, than he gives it into the hands of its enemies, jer. 12. 7, 8, 9, 11. and 4. 17. and 44. 16, 17, 22. Lam. 1. 18. 20. Micah 6. 13. Matth. 23. 38. Israel had sinned, and now the Assyrian destroys their Cities, eats up their fruits, passeth through their land, carries the people into Captivity, and makes slaves and exiles of them in a strange Country.  
Rebellion is a capital sin, it is not every sin (though every sin more or less hath something of rebellion in it, being committed against that allegiance we owe unto God by the Law of Creation) but it is an habitual obstinacy and stubbornness in sin; hence such are said to have necks of iron, and brows of brass, hard and uncircumcised hearts; they are called a froward generation, lying children which refuse to obey the Law, Isa. 30. 9 rebelling against the light, Job 24. 13.  
It is reckoned amongst the greatest sins, and is compared to Witchcraft, I Sam. 15. 23. which is the highest and most hideous Idolatry in the world; it is a renouncing of God, to follow the counsel of the Devil. It is a sin that God will certainly visit for, his Justice will not suffer it ●o go unpunished, Exod. 34. 7. Isa. 1. 2, 7.  
For sins of mere infirmity there is a pardon in course; but sins of presumption, committed with a high hand against ●ight and warning, are very dangerous, and therefore David prays of all sins to be kept from such, Psal. 19 13.  
Those great sins call for great humiliation, before there can be any pardon expected, Exod. 34. 7. 2 Chron. 33. 12. Psal. 68 18.  
2 Do not envy the prosperous condition of rebellious sinners; though they may flourish for a time, and waters of a full cup be wrung out unto them, yet their feet shall slide in due time, and every threatening shall light upon them. They are rather to be pitied, than envied.  
3 As ever we desire to be free from desolation, 
Quorum exitus perhorr●scis▪ corum opera pertimescas.  let us fly those sins that cause it. Look what sins brought desolation upon Eph●aim, those sins will bring desolation on England, if they reign amongst us; for God is the same to the same sinners.  
Quest. But what were Ephraim's sins which brought desolation upon him?  
Answ. Upon search I find them to be many, but about twenty signal ones there are which brought destruction on him. Whether they be not England sins, as well as Ephraim's, the Application will show.  

A Catalogue of Ephraim's sins.  
1 Idolatry.  
2 A ready complying with men's inventions.  
3 Contempt of the true Prophets.  
4 Delight in false Prophets.  
5 Pride.  
6 Hypocrisy.  
7 Self-seeking.  
8 Witchcraft.  
9 Barrenness under the means of grace.  
10 Ingratitude.  
11 Covenant-breaking.  
12 Security.  
13 Anarchy.  
14 Lukewarmness and Neutrality.  
15 Division.  
16 Carnal-confidence.  
17 Incorrigibleness.  
18 Oppression.  
19 Atheism.  
20 A fullness of sin.  
Lastly, Corrupt Rulers.   
1 Their first grand, bosom, beloved sin was Idolatry. They forsook the Lord, and set up Calves, when they should have cried, Kiss the Son and worship him, they cry, Kiss the Calves, which jeroboam hath set up, and worship them, Host 13. 1, 2. and this Idolatry was universal, it was not in one, but in all their Cities, 2 King. 17. 9, 10, 11. Ezek. 23. 4, 5.  
This is a God-provoking, 
Qantum hoc sce●us? mavult ●sse p●llex Satanae, quam sponsa Christi. Wolphius. Gillu●m, Dii st●rcorei, per cont●mptum, quia faetore suo Deum offendunt. The word is used for dung and dirt. Ezek. 4 12. & 14. 10. V. Weems on 2. Command. chap. 6. vol. 2. p. 82.  and a Land-destroying sin, it is the choosing (as it were) another husband, it breaks the Covenant, and the Marriage-knot between God and a people. It is a preferring of the Devil before Christ, and dirty dunghill gods (as the word signifies) before the living God, 2 King. 17. 12.  
What ever sinners may escape, yet Idolaters are sure to pay for it. When men begin to choose new Gods, the next news is, War is in the gates, Judg. 5. 8. Psal. 78. 58. Ier 22. 7, 8, 9 Micah 1. 5, 6, 7. Many sorrows attend this sin, Psal. 16. 7. This, even this was that fatal sin which laid Samaria in the dust, Amos 8. ult. and therefore Hosea doth more inveigh against their Idolatry, than against any other sin.  
And is not this England's sin? Have not we chosen of late many new Gods, and with Ephraim set up Idols according to our own understanding? Host 13. 2. and have made a light within us, and not God's word, the rule of our actions? We have forsaken his faithful Ministers to follow Calves, Socinian, Arrian, Arminian, Anabaptistick, Quaking Calves. Moses bare with many provocations from the people of Israel, but when in his absence they set up a Calf, he was all of a flame, and could bear no longer. Where can we go, but we meet with jeroboams Calves? What Town, City, County is not pestered with them? These prophecy falsely, and too many love to have it so, but what will they do in the end thereof, when God shall call them to account for all their Heresies and Blasphemies? jer. 5. ult.  
Besides the gross Idolatry that still abounds in the land, many falling openly to Popery, and many in their affections hankering after the bewitching allurements of that Babylonish Harlot. A sad omen of an approaching judgement, as we see in France and Germany.  
And add to this the great worldly-mindedness and inordinate love of the world that abounds amongst us, which is Idolatry in God's esteem, Col. 3. 5.  
2 A second sin of Ephraim was a ready compliance with the Traditions of men, Host 5. 11. and 11. 6. Ephraim is oppressed and broken in judgement, because he willingly walked after the Commandments and Traditions of men, preferring them before God's Commandments. jeroboam could no sooner command Idolatry, but the people readily obey, I King. 12. 32, 33. Omri another of their Kings makes Statutes for grosser Idolatry, and even in those Statutes did they walk, Micah 6. 16. And for this the Lord threatens to destroy them, Hosea 5. 12, 14.  
And is not this England's sin? Are not many, too many amongst us, more ready to hearken to a Seducer, than to a faithful Teacher, and more ready to follow Vanity than Verity? preferring the chaff of men's inventions, before the wheat of God's word. Let the ablest Minister in the land preach in some Towns, yet how many are there that prefer a railing, seducing Sectary that preacheth the fancies and dotages of his own brain, before the faithful servants of God that dispense his word sincerely?  
This also is a sad presage of some approaching Judgement.  
3 Contempt of the true Prophets. It was a rare age of Prophets, they had the best preaching a little before their ruin. So great was the Lords care over them, and so loath was he that they should perish, that he sent extraordinary Prophets to them, more in number than he did to the Kingdom of judah, and by them he supplied the defect of the ordinary Ministry of Priests and Levites. They had Elijah, Elisha, jonah, Amos, Micah, joel, and Hosea, who prophesied about seven and forty years unto them, besides these Prophets, Ahijah, Semaja, jehu, Iddo, Amani, Azariah, etc. yet such was their obstinacy and perverseness, that no woo, nor warnings could work upon them: instead of harkening to those Messengers which the Lord in great compassion sent unto them to reclaim them from their Idols, 
1 Subsannabant nuncios Dei. 2 Cont●mnebant verba ejus. 3 Illudebant Prophetis, 2 Chron. 36. 15, 16. His tribus verb is summus Prophetiae contemptus videtur significari. Lavater.  they mocked, jeered, misused and persecuted them, and looked upon them as a pack of Cheats and deceivers that frighted people without a cause, till the wrath of the Lord broke forth against them, and there was no remedy; his anger was so fierce it could not be extinguished. When David sent messengers to comfort Hanun, and he abused them, David's anger was kindled against him, 
Verbi divini contemptus tanquam via ad extremam impietatem cavendus est. Wolphius. V. Burroughs Host 5. 2. p. 363 364 Perkins 3 Vol. p. 421. etc.  and it cost him dear, 2 Sam. 10. 4. Contempt of the word, is an infallible forerunner of judgement. When Elies sons harkened not to the counsel of their father, God cut them off. When Amaziah contemned the counsel of the Prophet, it was a sign the Lord had a purpose to destroy him, 2 Chron. 25. 16.  
And if this be an infallible sign of a Nations ruin, the Lord be merciful to England; never was the land so full of pious, painful, learned Ministers, and never were any so coorsely and ingratefully dealt withal by many, as these are. What loads of reproaches, and floods of bitter raylings are cast out against us, not for any evil that we have done, but solely for discharging our duty, and stopping men in their sinful, heretical, destructive ways? We are their enemies, only because we tell them the truth. Those that formerly were ready to pull out their own eyes to do us good, now they are ready to pull out our eyes. Thus have we been wounded in the house of our friends. To be derided by Egyptians, is threatened as a misery, Host 7. ul●. but to be reproached by friends and professors, is very grievous. The good Lord lay not this ingratitude and contempt to their charge. Though we bear, yet God will not always bear. When Moses is silent, than God ariseth; when he is dumb, than God speaks; when he is deaf, than God hears and stirs, Numb. 12. 1, 4. God will smite through the loins of those that rise against his Messengers, and of those that hate them, that they rise not up again, Deut. 33. 11.  
It is not so much the Minister as the Ministry that is cried down, that which they should principally love us for, viz. for our work sake, that is the ground of these men's hatred. As it was not the Baron, but the Barony that was the Traitor; so fo● the most part, it is not so much the man that they smite at, as the Maintenance, the Tithes, the Glebe, and the Ordinances of God, wherewith they are entrusted.  
4 As the true Prophets were contemned, so they delighted in false ones. Elijah is persecuted, when eight hundred and fifty false Prophets are entertained and fed, I King. 18. 4, 19 Though they were fools and madmen, Host 9 7. The days of Visitation are come, how doth that appear? why, the Prophet, the false Prophet is a fool, and flatters the people with vain hopes; yea, the spiritual man is mad.  
i e. He who brags so much of the Spirit, and falsely boasteth that he is inspired by the holy Spirit, and that he speaks all by the Spirit, this man is mad, he is smitten with a spiritual frenzy, doting upon his own dreams, and lunatic illuminations, and venting his brainsick notions instead of God's Word. These Priests, jeroboam (in his carnal policy) chose out of the meanest of the people (fit servants for such gods, Calf's suit well with Calves) which were not of the Sons of Levi, who were set apart by God's special command for the service of his house, but whosoever would, might thrust himself into the office, how unworthy soever, I King. 13. 33. But see what follows in the next, vers. 34. This thing became a sin to the house of jeroboam, even to cut it off from the face of the Earth. This, even this, was that indelible sin which ruined both him and his Family.  
And is not this the sin of England? are not false Prophets by many thousands preferred before the true? 
Witness the Quakers Petition five and twenty yards long, with twenty thousand hands at it against the Ministry.  will not many go ten miles to hear a deceiver, that will not go two to hear a faithful Minister of Christ? when men go by troops to such harlotrymeetings, the Lord will visit for this, as well as for corporal harlotry. jer. 5. 7, 9 The quaking Seducers are certainly lead by this spirit of the Devil, as will easily appear, if we consider the Men, the Matter, or the Manner of their speaking.  
1 The Men, both Speakers and Hearers, are generally a profane Generation, they are mordaces & mendaces, notorious Railers and Liars, as like their Father the Devil, as ever they can look.  
2 What is the Matter of their Speaking? why, it is against Ministers, and their Maintenance, or against the Coercive power of the Magistrate, against Scripture, Ordinances, etc.  
3 The Manner of their Meeting is profane and tumultuous. A rout meet together, on a Mountain, a Common, or under some Hedge, and there without any praying before, some speak, others jeer, some dispute, some quarrel and fight, others take Tobacco (amidst such an unsavoury company they had need of some better Antidote) so that one would think they were at some Bear-baiting, and not at the Service of God. That men should be tolerated, yea and commanded to serve God, is commendable, but that men should be tolerated to blaspheme and worship the Devil, is abominable.  
2 What folly and madness hath seized on the false Prophets of our times, the swarms of blasphemous Pamphlets do sufficiently testify to the world; and the thousands and ten thousands that have been infected by them, do plainly foretell that some judgement is at hand.  
3 How many of jeroboams Priests have thrust themselves into the work of the Ministry? who vent heresies and blasphemies instead of truth, and what toleration and countenance hath been given to such, is known now to all the world, and foreign Churches complain against us for it; and what cause we have to fear that wrath is coming upon us for this sin, Let the wise Reader judge. If ever that Caution of our Saviour were in season, it is now, Mat. 10. 17. Beware of men. Christ doth not say, beware of Serpents, or Devils, (he promised them power over these, Mark. 16. 17, 18. But, Beware of men.  
1 Beware of wicked men, woolfish persecutors, and bloodsuckers, who hate us without a cause, Psal. 69. 4. how much more when by our unwise walking we shall expose ourselves to their fury and malice?  
2 Beware of Hypocrites, and seeming good men. The Devil can transform himself into an Angel of Light, and oft ●●●ears in samuel's Mantle, the better to deceive; he is never more to be feared, than when such; it is this Sanctus Satanas, this white Devil, that doth us most hurt. The swearing, cursing, black Devil, every one cries shame of; but it is the preaching, praying, professing Devil, who pretends to extraordinary sanctity and mortification that deceives even many a good soul by its overmuch credulity. These are more dangerous (in some sense) to us, than the very Devil himself; for if the Devil should appear to us in his own likeness, and ugly shape, we should run from him for fear, no man would hearken to him; if the Devil should come in person, and call men to the Alehouse, or call them from their callings, who would obey? but when he comes to us in a friend, a wife, a bosom-companion, etc. he is not so easily perceived, and so we are sooner ensnared; and therefore our Saviour doth not say, Beware of Satan, but, Beware of those men who are the Instruments of Satan; if they should come like Angels, we should suspect them, if like Beasts, we should shun them, if like fiends, we should fear them; but coming to us like men of the same profession with us, and professing great kindness to us, how soon are poor plain souls deceived by such? and therefore Beware of men; for as God loves to work upon men by the Ministry of man, and sends them to such: So the Devil, who is God's Ape, loves to draw men from God, by men, viz. by seducers and deceivers, who are inspired, fitted and filled by him for that purpose; if Ahab will not hear Micaiah the true Prophet of the Lord, the Devil hath four hundred false Prophets at hand to deceive him. When he would seduce Adam from his obedience, he doth not appear himself, but he sets Eve his wife upon him, and so prevails. When he would have innocent Abel slain, he doth not do it himself, but he hath a malicious Cain that will do it. When the Devil would have Christ crucified, he hath a judas, a Devil incarnate, ready at hand to betray him, john 13. 2.  
3 Beware of real good men. The Devil can shroud himself under a Peter, and tempt our Saviour by him, Matth. 16. 23. by his example he can compel the Gentiles to live after the Jewish manner, in observing the Ceremonial Law, Gal. 2. 14. The best of men, are but men at best; they know but in part, they have their infirmities, and must have their grains of allowance; we may not therefore glory in men, nor pin our Faith on their sleeves, because we know not whither they may carry it. The great sin of this age, is, building on man; Such a holy man is for a toleration, and such a one holds such opinions; what tell you me of men? We must live by Rule, not by Example, neither may we follow any good man further than he follows Christ in his Word, I Cor. 11. 1. Be it Paul, you must try his Doctrine by the touchstone of the Word, before you trust it, Acts 17. 11. Remember, every man is a liar, Rom. 3. 4. either actively, or passively; either by Imposture, and of purpose, or else by Impotency, and in event.  
4 Beware of great men. We are apt to be lead by their examples; if Prince such a one, or Sir Thomas such a one rise, etc. how apt are people to follow, without any consideration? Great men many times are great sinners, they have their native corruption heightened by their pomp and prosperity, job 21. 7, to 15. jer. 4. 5. When great men are wicked men, and have great parts, and great wits, they do great mischief, as Achitophel, Catiline, etc. Beware then of following such great ones.  
5 Beware of subtle seducers, that pretend New-light, Gen. 3. 5. Revelations, glorious Mysteries, etc. Rom. 16. 17. but inwardly they are ravening wolves, Mat. 7. 15. Poison in itself is dangerous, but never more dangerous than when it is mixed with honey. These have men's persons in admiration, but it is for their own ends and advantage, jude 16. and if ever this Caution were in season, it is now, when there are so many Jugglers and chearers gone forth into the world. Their number is greater than formerly, and they act more subtly and mystically, they act against Christ, under the Name of Christ, Mat. 24. 5. and that so cunningly and craftily, that if it were possible they would deceive the very Elect, Mat. 24. 24. they have Iacob's voice, but Esau's hands; they talk so divinely, as if they had no bodies, and live so lewdly, as if they had no souls; hence it is that we are so oft admonished to take heed of them, Rom. 16. 17. 2 Tim. 3. 5. 2 john 10.  
Object. They cite Scripture.  
Answ. So did the Devil, Matth. 4. 6.  
Object. There is some truth in what they say.  
Answ. So there is in the Mass, and in Stage-plays. It is the Devils usual practice, to mix some sugar with his poison, to make it go down the better; and to mingle some truths with his errors; as the Fowler mingles corn with his chaff, that he may catch the sooner. You will shun those that poison your bodies, Oh take heed of those that would poison your souls. No murder like soul-murder. eat a seducer, as you would shun the Devil himself, whose factor he is; and when he speaks fairest, and pretends most love, then fear him most; when Herod intended Christ's destruction, he then pretended devotion, Matth. 2. 8. When Absolom sought his Father's Kingdom, he pretends a Vow at Hebron; when Saul would mischief David, he makes him his Son-in-Law, I Sam. 18. 17. Beware then of men, who put fair Gloves upon foul hands; who pretend pity, but act cruelty, who promise liberty, when they intent thraldom.  
Object. But they are great Professors.  
Answ. So were those that followed Christ, yet he would not trust them, for he knew the deceit that was in them, joh. 2. 24, 25. All is not gold that glisters, nor are all Israel, that are of Israel; and therefore take heed whom you trust.  
6 Beware of thy foes. We are beset round with them, and that both corporal and spiritual, we had need therefore to be sober, and watch, and to pray with David, Help me, O Lord, and that because of mine enemies, Psal. 27. 11. Many there be that watch for our halting, we also should watch and countermine them. There is a cursed enmity in the wicked against the righteous, Gen. 3. 15. Psal. 37. 4. So that they could even slay them all, as Cain did Abel, I John 3. 12. because by their light and life they reprove them; and this enmity,  
1 It is Natural, and so is constant and delightful.  
2 It is Intensive. As a good man loves good men appretiative & intensive, affectu & effectu, with a high degree of affection, and shew● it in actions: So the wicked hate the godly with an inveterate, intensive hatred, they could even wish that they had more lives than one, that they might exercise their malice on them; Antipathy is against the whole kind, they desire that even the name of Israel might be no more in remembrance.  
3 It is Irreconcilable. Enemy's may be reconciled, but enmities never, till nature be changed; when Saul is converted, and become a Paul, then, and not till then he prizeth whom before he persecuted.  
7 Beware of thy Friar ds and Relations. By these the Devil ofttimes doth us more hurt, than by our open enemies; and therefore when one was praying, Lord deliver me from my foes; Nay, said one that heard him, rather pray, Lord deliver me from my friends. We usually eat our foes, and take heed of their counsel; but it is the Devil in a friend that undoes us. The Italian Proverb is, God keep me from the hurt of my friends, and I will see to my foes.  
Object. It is my wife that persuades me, and shall I not hearken to her?  
Answ. If thy wife give thee good counsel according to the word, then in all that Sarah shall say unto thee, harken to her voice, else you must stop your ears against those Sirens. How many wives have deluded their husbands and drawn their hearts from God? Adam by harkening to Eve undid himself, and all his posterity. Solomon was besotted by his Idolatrous wives. Samson betrayed by Dalilah, and job had undone himself, had he harkened to his wives wicked counsel, job 2. 9  
Object. It is my son, my brother, my kinsman that counsels me.  
Answ. Even these may deceive you, if you take not heed, A man's enemes are those of his own house. What the Scripture speaks in case of persecution, is most true in case of temptation; brother shall betray brother, the father the child, and children shall rise against the father, Matth. 10. 21. 36. Even Christ's brethren rose against him, joh. 7. 5. and the jews that were his kinsmen according to the flesh, were so fiercely set against him, that they preferred Barrabbas a Robber before him, and sought to stone him, Matth. 26. 20. joh. 11. 8. Thus Cain slew his brother, Ishmael persecutes Isaac, Esau jacob, and Joseph's brethren sell him. So that if ever that counsel also were in season it is now, Micah 7. 5. Trust not in a friend, put no confidence in a guide, keep the doors of thy mouth from her that lieth in thy bosom; why so? for the son dishonours the father, the daughter riseth against the mother (we may add, the servant against his Master, the subject against his superior, etc.)  
8 Beware of Strangers. Try men before you trust them. Time discovers men's tempers; the heart of man is so deeply deceitful, that it requires some time to know it; and if it be not safe to trust Relations, much less strangers. Hypocrisy is spun with a fine thread, and none are so soon deceived, as the over-credulous; and therefore Solomon so oft blames men for trusting strangers, Prov. 5. 20. and 6. 1, 2. Christ's sheep will not f●llow strangers, joh. 10. 5.  
9 Above all, take heed of that evil man thyself. It is a secret, subtle, daily, deadly, bosom enemy, which doth us most mischief, we ourselves are the sorest enemies to ourselves (Inimicorum pessimus, quia proximus) all the Devils in hell, and all the men in the world could not hurt us, if we were but true to ourselves. It was a good prayer of St. Austin, Lord deliver me from that evil man myself. The way to conquer Satan, is first to conquer ourselves. This is the highest and hardest Martyrdom, to deny ourselves universally. Let us then walk wisely in this day of England's trial, remembering, that the Scripture calls wicked men Wolves for ravening, Dogs for greediness, Lions for cruelty, and Foxes for subtlety. Any of these creatures, when enraged, are terrible, and we will take heed of them; but when the cruelty and subtlety of all these creatures shall concentre and meet in man, how great is the danger, and how had we need to beware of men, especially when they come with fair pretences, and with fine words parget over foul matters, 2 Pet. 2. 3. calling Pride, Decency; Error, New-lights; Hypocrisy, extraordinary sanctity; Heretics, the servants of God, & c? The Devil knows that if sin should appear in its own proper colours, men would hate it, so ugly and loathsome it is. If jeroboam had told Israel plainly, they must worship Devils, when they worshipped the Calves, who would have followed him?  
5 They were full of Pride, Host 5. 5. and 7. 10. The pride of Israel doth testify to his face. They were proud of their riches, and proud of their buildings, and therefore the Lord threatens to smite the Winter-house with the Summer-house, which they had built for Pride and Pleasure, Amos 3. ult.  
And is not this England's sin? Was there ever more pride in heart, 
In my Comment on 2 Tim. 3. 2. p. 49.  in habit, in hair, in vestures, gestures, words, and works? And doth not pride ever go before destruction, and a high mind before a fall? But of this elsewhere at large.  
6 Hypocrisy abounded amongst them, they were like a deceitful bow that breaks and deceives the Archer; they compassed the Lord about with their jyes, crying, My father, my father, howling before him in their misery, when alas their righteousness was but, as the morning dew which suddenly vanisheth away, Host 5. 6. and 6. 4. and 8. 2. and 7. 14, 16. and 11. 12. 2 King. 17. 9 This made the Lord to reject and abhor both them and their services, Amos 5. 21, 22.  
And how doth this sin reign in England from Dan to Beersheba, from East to West, from one corner of the Land to another? Never was the Land so full of praying and preaching, Lectures, Repetitions, Private-meetings, etc. and never such unmortified, unholy, unrighteous, unanswerable walking to those duties. This abuse and profanation of holy things makes the Land to tremble under us, Ezek. 22. 8. The Land is full of Science, but where, oh where is the conscience? The Voice is Jacob's Voice, 
Odi improbum qui proba loquitur verba. Menander.  but the hands are the hands of Esau. Many talk like Angels, but live like Devils; they talk as if they had cloven Tongues, but walk as if they had cloven feet. Most amongst us live directly contrary to their prayers. They pray against pride, and yet their pride is visible. They pray against worldly-mindedness, and yet they are notoriously worldly. They pray for self-denial, and yet are great self-seekers, etc. Oh this cursed Hypocrisy, Hypocrisy, Hypocrisy ruins all. It is that leven that sowers all our services, that Coloquintida that makes our duties deadly. If any sin destroy England, 
In oculis Dei nullum ma●us scelus est hypocrisi, Scultet.  it is this. God may bear with other sins, but this provokes him to his face, and is such a horrid mocking of him, that his soul abhors.  
[Against Hypocrisy, see Mr. Torshel his Treatise against it, and Mr. Crook, and Mr. Sheffeild, Mr. William Shepherd, Mr. Ant. Burges Spi. Refin. 2. P. Mr. Rob. Bolton on Psal. 1. p. 24. Mr. Fenner on Isa. 58. 4. p. 407.]  
7 The Israelites were great self-seekers. They brought forth fruit, but it was to themselves. They were all for present profit, and present pay, like the Heifer that loves to tread out the corn (where she may eat as she goes) but she loves not ploughing, that is hard and hungry work, Host 10. 1, 11. They were all for liberty and ease, they could not abide God's yoke, and therefore the Lord tells them, that since they loved liberty so well, they should have enough of it, but to their ruin. Israel was a wanton Heifer, the whole pasture could not contain, nor content her, and therefore the Lord threatens to give her the liberty of the Lamb in the wilderness, where it should be exposed to a thousand dangers and miseries, Host 4. 16.  
And is not this the great sin of England? Was there everless self-denial, and more self-seeking in the Land? where shall we find a plain, simple, single-hearted jacob, that prefers God's glory before his own interest, and can be content to perish, so that God's Name may flourish? Show me, Oh show me that man, that I may give thanks unto God for him.  
Most men in our days are squint-eyed, 
See more in my Comment on 2 Tim. 3. 2. p. 16, 17, etc.  they pray, hear, repent, fast, give Alms, but still they have an eye to themselves in all they do. Zach. 7. 5. Matth. 6. 2.  
And as Ephraim, so England is all for Liberty; Liberty in Church, and Liberty in State; Liberty in Spirituals, and Liberty in Temporals. We have those, that like Sons of Belial, can bear no yoke, none must reign over them. They must have Liberty, Liberty, Liberty; and I will proclaim a Liberty to you (saith the Lord) A Liberty to the Sword, a Liberty to the Famine, and a Liberty to the Pestilence; This is the portion of such Libertines, jer. 34. 17.  
8 Witchcraft and Enchantments; This also was a sin that helped to ruin Ephraim. They had familiarity with the Devil, and by his aid they could divine and inchant, 2 King. 17. 17.  
And was there ever more Witchcraft in England, than at this day? Oh this sinning sin grows rife amongst us. Those seducing, deluding, quaking sots and sectaries that go up and down the Land with their enchanting Ribbons, and other Diabolical practices, plainly show that too many of them are in league with the Devil. They talk much of the spirits moving, and the spirits leading them; their bastards, their railing and blasphemy, shows that it is an evil spirit that leads them.  
This sin helped to ruin the Jews, 
See more in my Comment on 2 Tim. 3. 13. p. 225, 226.  Because they had forsaken the Lord, and were soothsayers, like the Philistims, Isa. 2. 6. And if England be guilty of the like sin, it must also look for the like punishment.  
9 Barrenness under the means of Grace. God was not wanting in any means of Grace to Ephraim, but Ephraim was an empty Vine, and wanting to himself, Host 10. 7.  
This also is the great sin of England, we are dead under lively Oracles, and fruitless under fruitful Ordinances, and lean under soul-enriching means. Like Pharaohs lean kine, that devoured the fat ones, yet themselves were still lean, Gen. 41. 20, 21. We dishonour the Lords Pastures, and discredit his Ordinances by our unfruitfulness, and open the mouths of the wicked, to cry, Ecce quales sunt qui Christum colunt! Behold how dead and dull, how base and barren, how unholy and unrighteous these Christians are! such barren ground is nigh to cursing, Heb. 6. 8. Which of us will plow the Rocks, or sow the Sands, or bestow cost upon ground which will bring forth nothing but briers and thorns? The barren figtree was cut down, because it cumbered the Earth, and made the ground about it the worse, Luk. 13. 6, to 10. The figtree that had nothing but bare leaves of profession, was cursed for want of fruit, Mark 11. 13, 14. God will lay his Axe to the root of those trees that bring not forth good fruit, Matth. 3. 10. and lay waste his Vineyard, and command the clouds to Rain no more upon it, when after all his cost and care it brings forth nothing but wild grapes, Isa. 5. 2, to 8. when the Lord comes to walk in the beautiful Vineyard of his Church, and finds a tree that grows not in so fruitful a soil, he will cut it down, it shall no longer cumber the ground.  
Our great unfruitfulness under the rich means that we enjoy, should deeply affect us. If Han●ah wept for the barrenness of her body, how should we lament the barrenness of our souls? and cry as Rachel, Give me children, or I die: So, give me Grace, or I am undone, make me fruitful, or I perish for ever. Complain to God against it, the best and most fruitful Christians have made the saddest complaints against themselves. Holy Bradford, how oft did he lament that deadness, unfruitfulness, unthankfulness that cleaved to his nature? David, how oft doth he beg for quickening Grace? Do by your barren hearts, as men do by their barren grounds, they will dig, dung, drain them, and use all means to make them fruitful: So do you, pray, re●d, meditate, hear, confer, and use all means to get your dead hearts bettered, and your graces quickened.  
Yet le●t any should deceive themselves, thinking that they grow in grace, when they do but deceive themselves; you must therefore know that there may be a growing in gifts, ●hen there is no growing in grace. Many a man knows more, and can pray longer than formerly, and yet no growth in grace. True growth is principally internal, in the Root, in Humiliation, Sanctification, Faith, Obedience. It is a growing up, not only in some things, but in all things, (Ephes. 4. 15.) True growth is universal, it is not only a growing in the head (as some that have the Rickets do) but in heart, 
See Dyke on the Sacrament, chap. 15. p. 367  head, and every part. True growth (saith Aristotle) is a diffusing of nourishment to all the parts, uniformiter & difformiter; The Understanding, Will, Memory, Affections, Body, Soul, all is bettered.  
2 It may be you do grow, but do you grow answerable to all the means and mercies which God hath bestowed upon you? They that have much, of them shall be much required. Where the Husbandman bestows extraordinary cost, there he expects an extraordinary crop; and herein the best of us all have great cause to be humbled in the dust. Who can say he hath answered the Lords cost and care, and grown answerably to all those Sermon●, Sabbaths, Sacraments, good books, corrections, and all other rich means which God hath afforded us in these latter days. Oh what Giants might we have been in ways of grace and goodness, if every Ordinance had been effectual upon our hearts! he that is weak amongst us, might have been as strong as David, and he that is strong as David, might have been as an Angel of the Lord, for wisdom, and purity, Zach. 12. 8. Like Saul, we might have been taller by the head and shoulders (in the ways of Grace) than other men. 
Against barrenness; See Gross his Serm. on Col. 2. 10. p. 207. Strong 31. Serm. p. 1. Robins●n, Christ All in all, 2 p. p. 259.  Our leanness, and our lewdness, our barrenness, and unfruitfulness, our unanswerable walking to the rich means of Grace that we enjoy, doth certainly foretell a storm approaching.  
10 Ingratitude, and abuse of God's mercies to the promoting of Idolatry. The more God did for them, the less they did for him; their fullness bred forgetfulness, and the more they were increased, the more they sinned. Hence the Lord so oft complains of this sin, as provoking him more than all the rest, Host 2. 8. & 4. 7. & 10. 1. & 11. 3, 4. & 13. 5, 6.) It was this sin especially that brought the sword upon them, Host 2. 9 & 13. 7. The Prophet Amos also, who was contemporary with Hosea, doth notably set forth the great Ingratitude of this people in abusing Gods mercies, Amos 2. 9, 10, 11.  
And is not this that crying sin of England? Do we not●fight against God with his own blessings, abusing our health, wealth, wit, peace, plenty, corn, wine, gold, silver, Scriptures, Ordinances, yea all our comforts, and creatures, to the dishonour of the giver of them? His mercies make us proud, his riches covetous, his peace secure, his food intemperate, and all his benefits serve us but as weapons to rebel against him.  
And do we thus require the Lord, O foolish and unwise? is this the thanks we give him for all his patience, 
See more in my Comment on 2 Tim. 3. 2. p. 69, 70.  preservations, success and deliverances? Will not the Lord visit for these things? and shall not his soul be avenged on such a Nation as this? Had England no more sins to answer for but this, even this were sufficient to make it a desolation, as it did Samaria.  
11 Covenant-breaking. God had betrothed them to himself, and chosen them from the rest of the world, to become his people, But they like men transgressed the Covenant, there did they deal treacherously against him, Host 6. 7. & 10. 4. Like Sons of Adam, they walked in his steps; though they were abundantly blest by God, yet they revolted from him, and transgressed the Covenant, there, even th●re (it is put emphatically) where they should have been most faithful, viz. in the Covenant, there they dealt most falsely and perfidiously with him.  
And is not this one of the crying sins of England? Never was there a wiser and better composed Covenant in the Nation, and never any worse performed; we have lifted up our hands to the most High, that we will (in our places and callings) extirpate heresies, and yet many walk as if they had taken a Covenant to propagate them; many amongst us make no more of their Covenants, than an Ape doth of his collar, which he can put off or on at his own pleasure.  
Let any man but read all the branches of the Covenant, and then compare our contrary walking to it; and he cannot but admire the infinite patience of the Lord, 
See more before Obs. ninth, and Burroughs on Hosea 4. 1. p. 26, 27. & 5. 7. p. 420.  that he hath not long since sent a sword to avenge the quarrel of his Covenant upon us, Levit. 26. 25. we must not think to do such things, and escape, or to break our Covenants with God, and then be delivered, Ezek. 17. 15, to 20. If the Lord so sadly avenged the breach of Covenant with a man, yea with a Heathen, and Idolater, what shall be done to him who breaks his Covenant made with the great God of Heaven and Earth? and if a good man will perform the Covenant which he made, though it be to his disadvantage; how great is their sin then, who perform not the conditions of such Covenants as tend to their everlasting welfare? Psal. 15. 4. The Jews have a saying, That there is no punishment that befalls them, but there is a dram of the golden Calf in it: so there is no misery that befalls England, but there it a dram of Covenant-breaking in it.  
12 Security. Though strangers had devoured his strength, yet he knew it not; the Syrian and Assyrian had consumed him, and made a prey of him, yet such was his stupidity, that he knew it not, viz. with a practical saving knowledge, so as to repent, and make a right use of it: Yea grey hairs were sprinkled here and there upon him (which were a sign of weakness, and old age, and death approaching) yet they laid it not to heart, Host 7. 9 but they were at ease in Zion, and trusted in the Mountain of Samaria, putting the evil day far from them, and therefore a woe is denounced against them, Amos 6. 1, 3. & 9 10.  
And was there ever more security, and senseless stupidity in England, than at this day? Do not the Ministers of Christ generally complain that they see not that life, zeal, activity, tenderness, compunction, etc. in their people, as formerly? Many applaud and flatter themselves with their gifts and external profession of sanctity, but the power of it is very much wanting amongst us. A great calm oft times is a forerunner of a storm; and great security is a great forerunner of some great judgement. When the old world was eating, drinking, buying, building, marrying, and thought not of a flood, than it came and swept them all away; when men cry peace, peace, then comes sudden and swift destruction, 1 Thes. 5. 3.  
13 Anarchy. They devoured all their judges, all their Kings were fallen, Host 7. 7. They discovered their rage in their seditious and frequent conspiracies, to the devouring and destroying of their Judges and Magistrates, as appears in the frequent murders of their Kings.  
What Anarchy and confusion is amongst us, 
The danger of Anarchy you may see in my Comment on Psal. 82. 1.  he is a great stranger in our English Israel that knows not.  
14 Lukewarmness. This is another sin that helped to ruin Ephraim, Host 7. 8. Ephraim is a cake not turned, and so but half-baked, or dough-baked; neque crudus, neque coctus, neither hot nor cold, neither fish, nor flesh, but of a middle mongrel Religion, halting between two, partly for God, and partly for the Devil, partly for Christ, and partly for Baal; but God hates such halting, 〈◊〉 doings; and therefore spews them out of his mouth, and sends them packing into captivity.  
And is not this the sin of England? Are we not a lukewarm generation, neither hot nor cold, that halt, not between two, but two hundred opinions? We have a knee for God, and a knee for Baal; a tongue for Christ, and a tongue for Antichrist; a tongue for Truth, and a tongue for Falsehood; Like the harlot, we are all for dividing: But God will be served truly and totally, without halting or halving; he hath made our whole hearts, and he will have all, or none at all. Oh, this sin of formality and lukewarmness cries for some judgement against us. Where is our zeal for God's glory? our mourning for the great dishonours that are done to his Name? our crying out, and witnessing against the blasphemies, heresies, witchcraft, juggling, and Satanical delusions that abound amongst us? Nay, do not many plead for a general Toleration of all sorts and sects? and if under a colour they make a Law against such, yet it is either made so wide, that offenders creep thorough, or the Rulers are so overawed, that they dare only admonish, when they should punish, and barely shave the head, which of right should be cut off.  
Now, 
See more in my Comment on 2 Tim. 4. 2. ●. 334.  will not the Lord visit for these things? and shall not his soul be avenged on such a cold and careless Nation as this is?  
15 Divisions. Ephraim was against Manassse, and Manasses against Ephraim; there was division upon division amongst them their sins had divided them from their God, and now God in his just judgement sets a spirit of division amongst themselves to their destruction, 
〈…〉 desolabuntur. Vulg. & Montan. V. Burroughs Ire●●cum, p. 1, 2, etc.  Host 10. 2. Their heart is divided, now shall they be found faulty; or as some render the word, they shall be ruined. For desolations in a State oft follow divisions in the Church, as we see in Poland, Germany, etc.  
And was England ever more sadly divided and subdivided than at this day? What separations, and sub-separations are found amongst us? One is of Paul, another of Apollo; divisions in principles, divisions in practice, divisions in judgement, and divisions in affection; divisions in Church, and divisions in State: For the divisions of England there be sad thoughts of heart. jerusalem's divisions were jerusalem's ruin; The Lord grant that England's divisions prove not England's ruin. These give the enemy great advantage against us, and encourage them to set upon us. When Isra●l and judah were at variance, then comes Shishak the Egyptian and troubles jerusalem, 2 Ch●on. 12. 2.  
It is observed, 
Dum pugnant singuli, vincuntur universi. Tacitus.  that England was never conquered, but when it was divided within itself.  
Oh that God who hath made our hearts would mend them, and unite them, that we may never lose our Religion, Laws, Estates, Persons, Posterity, and all that is dear to us, and lay ourselves open to the malice of a bloody enemy, who hath no way to overthrow us sooner than by our sinful dissensions.  
16 Carnal-confidence. For this sin they are frequently reproved; one while they trusted in their Kings, anon they go down to Egypt for help, and then seek to the Assyrian; they forsook the Lord, and trusted in an arm of flesh, which yet could not help them in their troubles, Host 5. 13. and 7. 11. and 12. 1. and 13. 10.  
And doth not this sin abound in England? Have not we trusted in Kings, Princes, Protectors, Parliaments, Armies, Navies, & c? We have leaned so long upon our staves, till we have broken them all, and ruined our carnal confidences by idolising them.  
17 Incorrigibleness under lesser judgements. God had been as a moth to Ephraim, which consumed him by little and little, but since that did not better him, the Lord came as a Lion against him, and tore him all to pieces, Host 5. ●2, 14. Like a good Physician he used all means to heal them, Host 7. 1. by his word, by his mercies, by his judgements, but since nothing would mend them, the Lord swears by himself, to root up them, and their posterity, for their stubbornness, Amos. 4. per totum.  
And is not this our sin? Hath not the Lord used all gentle means, and spent all his lesser rods in vain upon us? Who can say he hath been the better for all the Agues, Fevers, Taxes, 
Plectim●r sed non flectimur, corrip●m●r sed non corrigimur. Salvian.  Poverty, Sickness, etc. or any of those lesser rods which God hath laid upon us? May not the Lord complain of England as he did sometime of Israel for their incorrigibleness? Amos 4. 6. to 12. Thus and thus have I done to you, yet have ye not returned to me, saith the Lord; and therefore now I will bring some greater judgement on you, unless by repentance you prepare to meet your God, and so prevent his wrath.  
18 Oppression and cruelty. They acted their oppressions upon the poor in a violent, virulent manner, which brought destruction upon them, Amos 3. 9, 10, 11, 12. and 4. 2. They used false weights, and loved to oppress, they were all for getting, though it were by force and forgery, Host 12. 7.  
And doth not this sin reign amongst us? Was there ever more wracking of Tenants, grinding the faces of the poor, squeezing them, and eating them piecemeal? Was there ever more cozening, cheating, overreaching, over-reckoning, and unrighteous dealing in the Land, and that by some who pretend to an extraordinary measure of Religion? I believe the like hath not been known in the memory of man. Our forefathers had less light and knowledge, but there was far more plainness and single-hearredness in those days, than is in ours.  
I have but little dealing in the world (had I less I should be well contented) yet I must profess, that I can scarce tell where to find a plain, simple, single-hearted Nathanael; let such know that God abom●nates them, Deut. 25. 13, 14. and will be avenged on them, 
See more in my Comment on 2 Tim. 3. 3. p. 81, ●2.  1 Thess. 4. 6. The whole land fares the worse for such. This was one of those sins amongst the rest, that brought judgements on jerusalem, and will certainly bring judgements on London, and the rest of our Cities where such enormities abound, Ezek. 22. 12, 29, 31.  
19 Atheism. They forgot God days without number, he was not in all their thoughts. Hence the Lord so oft complains that they knew him not, nor considered that he remembered all their doings, Host 2. 5. 8. 13. and 5. 4. and 7. 2.  
Atheism at this day is the crying sin of England, we are not in so much danger of Papism, now, as of Atheism; how hath this God-provoking, Land-ruining sin overspread, the whole Island! we have all sorts of Atheism amongst us, 

Mental,  
Vocal,  
Vital.    
We have close Atheists, and gross Atheists; we have Atheists contemplative, and Atheists practical; some are closer Atheists, they do not directly and plainly cast God out of the world; yet these fools (who are the world's wise men) say in their hearts, There is no God, Psal. 14. 1. This kind of Atheism is not so easily discovered, nor reproved, and so it wants that help which gross Atheism meets withal.  
2 Many that confess God in their words, yet deny him in their works, and by consequence deny his Allseeing eye and Being, as if God took no notice of things below; these are practical Atheists, Titus 1. 16. Eliphaz sets the brand of wickedness upon the forehead of this sin, job 22. 5, 13, 14. and God threatens to search, as with Candles, for such Atheistical ones, i. e. He will search narrowly, and sift them thoroughly, as the woman that lighted a candle to search for her lost groat, Zeph. 1. 12. yet Atheism is frequently acted in the world in one degree or other, Psal. 10. 4. The wicked in the pride of his heart will not seek after God, i. e. he thinks he hath no need of him, but hath enough in himself, and therefore he will not go to God: God is not in all his thoughts, i. e. he is in none of his thoughts, no not in one of his thoughts or ways. It is an Hebraism. The Devil would fain make men not believe that which himself cannot but believe, viz. that there is a God. This is one of the highest degrees of wickedness in the world. To deny God is so high a sin, that it takes away all at once, the Devil needs not come a second time. This is to sin against the greatest light, it is not only a sin against the light of Christianity, but against the light of nature, against the witness of the creature, and the whole Creation. Such sin against the Providence of God▪ and against the common consent of all Nations. Tully could say, There was never any Nation so barbarous, as to deny that there was a God. I have seen ● City without walls. but never any City but acknowledged a God. I have heard of some that have denied that there was a God, yet never knew the man, but when he was sick, he would seek unto God for help; Therefore (saith Seneca) They do but lie, that say, there is no God; they sin against the light of their own consciences; they who most studiously go about to deny God, yet cannot do it, but some check of conscience will fly in their faces; hence Heathens have condemned some to death, that denied there was a God. This is a Mother-sin, and the root of all abominations, yea, In every sin there is a virtual, tacit, interpretative Atheism; they say, as it were, in their hearts, that God doth not see, Psal. 14. 1, 2, 3. & 73. 11, 12. & 94. 5. to 9 This sin ruined jerusalem, Ezek. 9 9 and if it spread in England, as it hath done of late years, it will certainly ruin us also.  
We all carry the root of this Prolifical sin about us, and in every sin there is a grain a least of Atheism; when we are charged with it, we are apt to say, as Hazael, Am I a Dog? he would not believe that there was so much wickedness in him: Thou shalt be a King (saith the Prophet) and then thy corruptions will soon appear, when thou hast power and opportunity to act them: So say I, thou art a Son of Adam, lapsed and fallen in him, thou hast the seed of this sin within thee, and when a temptation comes, it will quickly discover itself to the world.  
2 Take heed of Polytheism, which is the ready way to Atheism; the having of many gods, is the ready way to have no God. An Omni-Religion, is the ready way to no Religion. The world abounds with false gods.  
1 Whatsoever we have more than God, that is our God, Amor tuus, Deus tuus.  
2 Whatsoever we confide in more than God, that is our God, job 31. 24.  
3 Whatever we glory and rejoice in more than God, Ier 9 23. Phil. 3. 19  
4 Whatever we ascribe efficiency to, Hab. 1. 16. God will have all power ascribed to himself, Deuteronomy 8. 12, 13, 17, 18.  
5 Whatever we obey against the mind of God, be it friend or foe, men or Devils, that we make our God.  
[Against Atheism, See Capel on Tentat. p. 2. ch. 2. p. 153. Edit. ult. Mr. Henry Smith, his Arrow against Atheists, amongst his Ser. 2. p. p. 1, to 96. Mr. Trapp, at the end of his Comment. on the Epistles, p. 1103. Robinson's Essays, Obs. 11. D. Cl●rks Ser. on Psal. 14. 1. p. 319. Weemse 4th. Vol. p. 1. Church his Miscel. p. 154. Taffin on Amendment. p. 4, to 25. B. Andrews Catechism, p. 25.  
Fuller's Holy State, p. 378. Mr. Clerks Mirror, chap. 9 Edit. 3.]  
20 Their sin was full, and they ripe for ruin. God had born with their provocations about two hundred and sixty years, even till they had filled up the measure of their sins, and then he brought destruction on them.  

Now Ephraim's sin was full  
1 In respect of Multitude.  
2 Magnitude.  
3 Strength.  
4 Growth.  
5 Impudence.  
6 Obstinacy.   
1 There was a fullness of Number and Multitude. 1 All sorts of sin abounded, both in Doctrine and Manners; there was Idolatry, Adultery, Murder, Witchcraft, Lying, S●ealing, Oppression, 2 King. 17. 9, 10, 11. Host 4. 1, 2, & 7. 7. Amos 2. 6. 2 All sorts of Sinners abounded, high and low, Princes, Priests, and People, all were Idolaters, and delighted in false worship, Host 5. 1. Micah 7. 3, 4, 5, 6.  
This universality of sinning is ever a forerunner of judgement; when All the old world had corrupted themselves, than came the flood; when All Sodom was wicked, and All jerusalem rebelled, when the mean man bowed to Idols, and the great man humbled himself, than God will not forgive, Isa. 1. 5, 6. & 2. 9 jer. 5. 1, 4, 5, 6, 7. & 7. 18, 19  
2 There is a fullness of Magnitude, which is a forerunner of destruction; When the sins in themselves are great, as Idolatry, Witchcraft, Hypocrisy, Apostasy, etc. and these sins are heightened by circumstances, being committed against great Light, Love, Patience, etc. and this was Ephraim's, I wish it were not also England's case.  
3 A fullness of Strength, when men do wickedly with both hands, i. e. Earnestly and actively, Micah 7. 3. When men draw iniquity with the cords of Vanity, and study how they may do mischief with all their might, Isa. 5. 18. Ezek. 22. 6.  
4 A fullness of Growth, when men sin more and more, as Ep●m did, Host 13. 2. and grow worse and worse, 2 Tim. 3. 13. persevering in their sin, without end or measure, this also prognosticates ruin to a Nation. The Lord did not presently destroy the Amorites, but suffered their sin to come to its fullness, that he might pour upon them the fullness of his fury, Gen. 15. 16. The sins of the Amorites is not yet full. Though they were notoriously wicked, yet he bears with them till their sins were ripe for ruin. A woman must go her forty weeks, till the child be come to perfection, and then comes her travel suddenly and surely: So sin hath its conception, rise, reign, and ruin, Psal. 7. 14. james 1. 15.  
5 A fullness of Impudence, 
A Quaker came lately to Aldermanburic on the Sabbath day, and in Sermon-time gets in the Pulpit, and pulls out a pocket, and falls to working in the Church. Others in Londo● work openly upon the Lord's day. See Solomon. (per Antiphrasin) Eccles. a Quaker his blasphemous Narrative of this business.  when men declare their sins, like Sodom, and openly profess their wickedness with Whores foreheads that cannot blush, Isa. 3. 9 jer. 3. 3. & 6. 15. Zeph. 3. 5.  
6 A fullness of Obstinacy, when nothing can reclaim a People, but they are resolvedly wicked, as Ephraim here, who was married to Idols, and would not return, being deeply rooted in iniquity, Host 4. 17. & 5. 14. & 9 9 They sold themselves to do wickedly, 2 King. 17. 17. they would not be warned by the falls of others, whom God had punished before them for the same sins, 2 King. 17. 8, 13, 14, 15. but rejected the counsel of his Prophets▪ till the wrath of the Lord broke forth, and there was no remedy, as you may see, 2 King. 17, 7, to 24▪ where you have Ephraim's sins, and Ephraim's punishment fully set forth.  
Now what could the Lord do less, than root up such a people, so obstinate under reproofs, so unthankful for mercies, so incorrigible under judgements, so uncapable of repentance, so impatient of remedies, so impenitent under all the means of grace which God had afforded them?  
Let us now reflect upon ourselves, and see whether Ephraim's sins, be not England's sins; if so, parity of sins will bring parity of judgements; if our sins run parallel with those of Ephraim we may justly expect Ephraim's downfall.  
It is said of Lot, that his righteoussoul was vexed with the sins of Sodom, 2 Pet. 2. 7, 8. the word is in the original, his soul was wracked and tormented, when he saw the abominations of the Sodomites. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, torqucor, equul●o imponi.  These twenty sins which abound in England, and abode some judgement approaching, should even wrack and torment our souls with grief, that so we may be marked for mercy when judgement comes, Ezek. 9 4. Hab. 3. 16.  
The counsel which the Lord gave to Ephraim, shall I give to England, Host 14. 1, 2, 3. Return, O back-sliding England, from thy Atheism, Apostasy, Heresy, Blasphemy, Hypocrisy, Formality, Ingratitude, Witchcraft, Security, Anarchy, etc. and take with you words of sincere confession, and turn unfeignedly to the Lord, so will he receive you graciously, and accept both of your persons and performances.  
[If any would see more Land-destroying sins, let him peruse D. Corn. Burges on Ier 4. 14. p. 38, 39 preached 1642. Perkins 3. Vol. p. 420. D. Gouge his Arrows, on Numb. 16. 46. Sect. 46. p. 79. and 139. Mr. Case his Sermon on Exod. 5. 22. p. 11, 12. preached 1646. D. Peter smith's Fast Sermon on Psal. 107▪ 6. p. 30, 31. preached 1644.]  
Lastly, their Rulers were corrupt, their Kings, Princes, Judges were Idolaters, Revolters, Violators of the Law, Bribers, etc. Host 4. 18, 19 and 5. 10. and 9 15. and the people were corrupted by them, for where the head is rotten, the members cannot be sound. Of all the twenty Kings of Israel (after the division of the State) there was not one good from first to last, they were all Idolaters, which serves to clear and vindicate the Justice of God in the utter overthrow of those Kings, and their Kingdom, who had for the space of two hundred thirty seven, or two hundred and sixty years (say some) abused the goodness and patience of the Lord, and since there is none that I know of, that hath distinctly described these twenty Kings of Israel in any set Treatise, I shall briefly describe the men, and their manners, and give some useful and seasonable Observations from them.   

A brief History of the twenty Kings of ISRAEL.  
AFter the death of Solomon, the twelve Tribes were divided into two Kingdoms, under Rehoboam and jeroboam. Rehoboam Solomon's son reigned over two Tribes, viz. judah and Benjamin, and this was called the Kingdom of judah, because the Tribe of judah was the principal part of it. (A part praestantiori fit denominatio.) This Kingdom continued in Rehoboam, and his successors, the posterity of David, three hundred seventy two years, even till the time of the Babylonish Captivity, which was about six hundred years before Christ. In which space nineteen Kings of the same stock succeeded each other. 
Mr. woodward's Chronicle of the Kings of judah, in two Tracts.  All their Acts and ways are succinctly, but fully published by a very good hand. I shall therefore give you only their names, and the Texts, with Stars on the good Kings, and Daggers on the Hypocrites, the rest were wicked. Samuel was the last Judge of Israel, and Saul the first King. Note that Saul, David, Solomon reigned before the Kingdom was divided between judah and Israel.  
1 Saul he reigned ten years, 1 Sam. 13. 1. etc. and slew himself, 1 Sam. 31. 4.  
2 * David reigned forty years, 2 Sam 2. 4. etc.  
3 * Solomon reigned forty years, I King. 11. 42.  
4 * Rehoboam reigned seventeen years, I King. 14. 21.  
5 * Abijah reigned two years 1 King. 15.  
6 * Asa reigned one and forty years, 1 King. 15. 9, 10.  
7 * Ie●osaphat reigned five and twenty years, 1 King. 22. 42.  
8 jehoram reigned eight years, 2 King. 8. 17.  
Q. Ath●li●h, Ahabs daughter, and jehorams widow, usurped the Kingdom for six years, 2 King. 11. 1, 3.  
9 † joash reigned forty years, and was slain, 2 King. 11. 4, etc.  
10 † Amaziah reigns nine and twenty years, and is slain 2 King. 14. 2.  
11 Uzziah, alias Az●riah was slain, 2 King. 15. 1, 2, 13. 2 Chron. 26. 3. he reigned two and fifty years.  
12 * jotham reigned sixteen years, 2 King. 15. 33. 2 Chron. 27.  
13 Ahaz reigned sixteen years, 2 King. 16. 2.  
14 * Hezekiah reigned nine and twenty years, 2 King. 18. 2.  
15 * Manasseh reigned five and fifty years, 2 King. 21. 1.  
16 Amon reigns two years, and is slain, 2 King. 21. 19  
17 * josiah reigns two and thirty years, and in slain, 2 Kings 22. 1.  
18 jehoahaz reigned three months, 2 King. 23. 31.  
19 jehojakim reigned eleven years, 2 King. 24. 1.  
20 jehojachin three months, 2 King. 24. 8.  
21 Zedekiah reigned eleven years, 2 King. 25. 1.  
The other ten Tribes over which jeroboam reigned, was called The Kingdom of Israel, which continued about two hundred thirty and seven years, till they were carried into captivity by the Assyrian, about the sixth year of Hezekiah, when Hoshea the last King of Israel was carried away captive. So that the Kingdom of Israel ended one hundred thirty and three years before that of judah.  
In this time there were twenty Kings of Israel, of ten several stocks, whereof one destroyed another. jeroboam stock was cut off by Baasha, and Baasha's by Zimri, and Tibni's by Omri, and Omri's by jehu, and Iehu's by Shallum, and Shallums by Menahem, and Menahem's by Pekah, and Pekahs by Hoshea, and Hoshea with his were captives to Salmaneser King of Assyria. The most of these Kings were cruel Tyrants and Persecutors, which bred sad commotions, and transported the Kingdom from one family to another. Whereas in judah, where purity of worship was preserved, and the godly Kings joined with the Prophets, there were nineteen Kings of the same stock orderly succeeding each other: So good it is walk in God's ways, and to take in his Ministers with us.   

A CATALOGUE of the KINGS of ISRAEL.  
1 jeroboam reigned two and twenty years.  
2 Nadab his Son succeeds him, he reigned two years, and is slain.  
3 Baasha of another stock succeeds him, and reigns four and twenty years.  
4 Elah his Son succeeds him, and he reigns two years, and is slain by Zimri.  
5 Zimri of another stock reigns seven days, and burned himself.  
6 Tibni of another stock reigns about four years, and dies (as it is conceived) a violent death.  
7 Omri of another stock reigns twelve years.  
8 Ahab his Son succeeds him, who reigned two and twenty years, and is slain by the Syrians.  
9 Ahaziah his Son succeeds him, and reigned two years.  
10 Iehoram, Ahaziahs' Brother, and a second Son of Ahab, succeeds him, he reigned twelve years, and is slain by jehn.  
11 jehu of another stock reigned eight and twenty years.  
12 jehoahaz his Son succeeds him, and reigns seventeen years.  
13 jehoash, or joash his Son succeeds him, and reigns sixteen years.  
14 jeroboam (the second) his Son succeeds him, and reigns one and forty years.  
15 Zachariah his Son (the last of Iehu's race) succeeds him, he reigns six months, and is slain by Shallum.  
16 Shallum of another stock reigns one month.  
17 Menahem of another stock having slain Shallum, reigns ten years.  
18 Pekahiah his Son succeeds him, he reigns two years, and is killed by Pekah.  
19 Pekah of another stock regins twenty years, and is slain by Hoshea.  
20 Hoshea the last King of Isruel reigns nine years, and is carried into captivity with his people by Salmaneser King of Assyria.  
1 jeroboam their first King came in by Rebellion. Israel rebelled against the house of David, and chose jeroboam for their King, 1 King. 12. 19 hence the Lord complains, that they set up Kings, viz. jeroboam, and his successors, but not by him, Host 8. 4 they did it without ask his advice, or staying for his command; for though he had decreed to rend the ten Tribes from Solomon's race, yet because they did it not in an orderly way, but tumultuously, therefore he calls it rebellion, and saith, that he knew it not, viz. so as to approve of it; and though God had foretell that jeroboam should be King, yet because he came to the Crown with a proud, aspiring, rebellion's disposition, he is called a Rebel, 2 Chron. 13. 6, 7. This jeroboam, the Son of Nebat (so called, to distinguish him from jeroboam the second, the Son of joash, 2 King. 14. 23.) was Solomon's servant, a valiant, active, subtle man, and so more fit to be the head of a faction. Solomon hearing that the greatest part of his Kingdom was given to jeroboam, he was offended with him, and sought to kill him. King's cannot endure corrivals. Upon this jeroboam fled into Egypt, where (probably) he learned the Idolatry of the Calves, for the Egyptians were great Idolaters, 1 King. 11. 28, 40. No sooner is he in the Throne, but he sets up a new Religion in his new Kingdom; He begins ill, the very first step he takes is out of the way; he sets up two golden Calves, and draws all Israel to worship them. This crafty Achitophel foresaw, that if the people should go up to jerusalem, to worship there, the glory of the Temple might allure them, and the true Priests of the Lord would be drawing them to adhere to their lawful Prince of the house of David, 1 King. 12. 27. he therefore useth all means to keep them from having any thoughts of jerusalem (though this fear was vain and needless, for he had God's promise, that if he would cleave to him, and worship him only, that then he would preserve the Kingdom to him and his posterity, 1 King. 12. 38.) To this end he invents a more easy and plausible kind of worship, pretending that it was too much cost and pains for them to go thrice a year up to jerusalem; they should have gods of their own at home, Two golden Calves, to represent God to their eyes. These he sets up, one in Dan, 
E Longinquo posuit, solent homines qui pii videri volunt, dissita pi●cul fana, aut religionis gratia, aut novitatis study frequent▪ invisere. Sanctius.  a City in the North, and the other in Bethel, a City in the South. He sets not up Horses, or Rams, but Calves, as the Israelites in Egypt had done before him (though to their cost, Exod. 32. 4, etc.) The Idol Apis is worshipped by the Egyptians in the shape of an Ox, or Calf, and it should seem jeroboam here imitates them, and the rather peradventure (out of a politic device) to ingratiate himself with Shisac the King of Egypt, that he might the sooner help him against Rehoboam; and as if this were not sufficient, instead of God's Temple at jerusalem, he set up houses of pretended devotion, wherein he appointed God to be worshipped in his own Idolatrous fashion. He also ordained new Priests, men that were of base condition, 
Nature could say, Homines viles non constituantur Sacerdotes propter honorem qui religioni & majestati divine dcbetur. Arist. Polit. l. 7. c. 9  and not of the Tribe of Levi (for the Levites had left him and his Calves, and went to jerusalem, 2 Chron. 11. 13, 14.) men of his own party, and such as joined with him in carrying on his state-design. Like Lettuce, like lips; 
Decebat vilissimos homines, ut vilissimos haberent Sacerdotes. A Lapide.  fit Chaplains for such Calves, or rather Devils, as they are called, 2 Chron. 11. 15.  
Quest. But what saith the Lord to all this?  
Answ. Why this became a sin to the house of jeroboam, even to destroy it from the Earth, 1 King. 13. ult. It was a sin, a sin with a witness, a notorious, heinous, complicated sin, that had many other sins in the belly of it; it was a sin committed against great Light (for he had the Prophets, Ahijah, Semaja and Iddo to instruct him) and against great Love, for the Lord had raised him from a servant to be King, and that over his own people Israel, and had instructed him what he should do, and how he should walk, that he might prosper, yet he most ungratefully forsakes the God of his mercies, to follow Calves, and Devils, contrary to the express command of God, that they should nor make any graven Image, to worship it. It was also against the Judgement of God on their Progenitors, whom they knew God had cut off for making such an Idol as the golden Calf. Besides, he changed the time, the place, the manner of God's worship, 1 King. 12. 32, 33. and to encourage the people the more in these exorbitant ways, he himself usurps the Priest's Office, and offers upon the Altar, which none but such as God had set apart for that work might do. Yet more, this sin was a scandal and ruin to all Israel, it drew them from God, and made the Lord to divorce them, Host 2. 2. Yea some of judah also were infected with this Idolatry, 2 King. 17. 19 and therefore jeroboam is so often famed with that infamous Title, and branded to posterity, with a This is that Jeroboam, the Son of Nebat, that made Israel to sin. 
See more in B. Hall's Contemplations. l. 18. p. 1175, etc. folio.  This is he, that by his Example, Precepts, and Power, drew the people from God. He was the first Author of this Idolatry, others were but Accessaries. This was that indelible sin which could never be removed from him, nor his house, nor from Israel, till it brought them all into captivity.  

OBSERVATIONS.  
1 Idolatry rends a Kingdom in pieces.  
Solomon fell to Idolatry, and now ten Tribes fall from his immediate Successor Rehoboam, his Son, to jeroboam his Servant.  
2 God is most true in his threatenings.  
He threatened to rend ten Tribes from Solomon, for his Idolatry, and here he performs it, 1 King. 11. 31, 33, ●5.  
3 A mutinous body cannot long want a head.  
If Israel cast off their true Sovereign, they will choose a false one rather than fail. If they forsake Reh●boam the true heir, 
See my Comment on Psal. 82. 1.  they will have a jeroboam, though he ruin them. Tyranny is better than Anarchy, and a bad Ruler better than none at all.  
4 Carnal men are very industrious to get and keep the Kingdoms of this world.  
How doth jeroboam bestir himself here? He builds himself a Palace in Sechem, and plants a garrison in Penuel; he invents a flesh-pleasing worship, false Priests, false Paths, and all to establish himself (as he thought) the faster in the Throne.  
Now, shall carnal men be so industrious for earthly Kingdoms, and shall we take no pains for a heavenly one? shall they labour thus for things that perish, and thus eagerly pursue what they cannot keep? and shall not we labour for heavenly and enduring riches? shall the Kingdoms of the Earth suffer violence, and do the violent take them by force? and shall not the Kingdom of Heaven suffer violence, and we be more zealous for it?  
5 The Visible Church in this world is subject to many changes.  
One while it flourisheth, and anon it is clouded; one while it is famous, and anon it is infamous; now it is united under a Solomon, anon it is divided under a Rehoboam. The seven Churches of Asia, whose fame sounded thorough the world, are at this day a desolation. The Invisible Church, the Elect of God, shall never perish, they shall never fall totally and finally, because their seed abides in them: But a Visible Church may fall away utterly, and come to nothing. She that was visibly the Spouse of Christ, may become a harlot, as Rome hath done.  
6 Great men, if they be not good men, do abundance of hurt.  
If jeroboam the King be an Idolater, he will infect all his Successors, his Idolatry, like an incurable Leprosy, cleaved to all the nineteen Kings of Israel, and they drew all the people with them. Magnates sunt magnetes, Great men's actions are all examples, and their examples Laws; what men see, sinks deeper into them, than what they hear. Segnius irritant animos, etc.  
One sinner (especially if in authority) destroys much good. It is the Rulers of a people that ofttimes make them to err, 
Quales in Rep. Principes, tales reliquos solere ●sse Cives, dixit Cicero.  Isa. 3. 12. The more potent the sinner, the more mischief he doth; they have greater power, 
V. My Comment on Psal. 82. 1.  and more able instruments at hand to promote their sinful designs. Hence jeroboam is never mentioned, but with a train after him. If a Ruler hearken to lies, all his servants will be wicked, they will do as the Master doth, and think they do well, Prov. 29. 1●.  
7 The Vulgar are very unstable.  
No sooner are jeroboams Calves up, but Israel is down upon their knees; Their worship follows immediately upon their erection. How suddenly do men follow the Religion of their Rulers, be it what it will! Like beasts they follow their Leader, not considering which way they ought to go, but looking which way their Rulers go.  
8 Ringleaders in sin are abominable to God.  
The Seduced, that follow in simplicity, are to be pitied; but the Seducers, that wilfully misled others, should be severely punished. How oft is jeroboam branded with this ignominious Title to posterity, for drawing Israel into sin, with a This is that jeroboam, 
V. my Comment on ● Tim. 4. 10. Obs. 6. p. 426.  the Son of Nebat, who made Israel sin. The memorial of such wicked ones shall rot, and be as loathsome as dung upon the earth, 1 King. 14. 10.  
9 Evil company is very infectious.  
Israel sojourned in Egypt, and made one Calf; jeroboam sojourned in Egypt, and he sets up two. Ahaz going to Damascus, to the King of Assyria, the better to ingratiate himself with him, he brings from thence a new-fashioned Altar, 2 King. 16. 10, 11, 12. 
See more in my Comment on 2 Tim 3. 5. p. 140.  When people are mingled amongst the Heathen, than they learn their works, Psal. 106. 36.  
10 Superstition is a sottish thing, Jer. 10. 8, 14.  
It puts out the eye of Reason; before it makes men Idolaters, it unmans men. As the Syrians were first blinded, and then carried into the midst of Samaria: So are Idolaters first bereft of their wits and common sense, and then they fall to worship Calves, 
O Sanctas gentes quibus haec nascuntur in hort is Numina, Juven. Sat. 15. V. Mr. Clerks Mirror, chap. 128. Edit ult.  Stocks, Stones, Bones, Relics, Cats, Dogs, Crocodiles, Hawks, Sun, Moon, Onions, Leeks. What more brutish than a Calf? none but he who ascribes reason, 
No wonder if such be brutish, who have made a Calf their God.  help and divinity to such unreasonable things. Many think they worship God under such forms, but he expressly tells them, they worship Devils, 2 Chron. 11. 15. So Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20.  
11 Superstition is lavish.  
jeroboam sets not up Iron, or Brazen, but Golden Calves; not doth he only gilled them over, but they must be made of massy, molten Gold, cast into the fashion of Calves. The basest metal is too good for such gods, but the best of metals must make them, Exod. 32. 3. jer. 10. 4, 9 Dan. 3. 1. Hosea 8. 4. Hab. 2. 19 Idolaters spare no cost about their Idols, They lavish gold out of the bag, and wastefully spend their treasure upon these worthless vanities, Isa. 46. 6. Exod. 32. 3. Ezek. 16. 33. Host 8. 4. They neglect, yea carve and cut their bodies to serve their Idols, Col. 2. 23. 1 King. 18. 28. and spend whole days in their service, vers. 29. and which is more, they will offer their very children in sacrifice to them, Psal. 106. 37. Ezek. 16. 27.  
12 Will-worship is no worship in God's esteem.  
jeroboam here sets up a Temple, an Altar, Ceremonies, and Priests of his own devising, but God rejects them all, and tells them, that for all their Temple, they had forgotten him, and provoked him to wrath with their abominations, 
Mr. Crostons Serm. on Joshua 22. 19 and Mr. Strongs' 32. Serm. p. 471, 472.  Host 8. 14. God cannot endure that men should set their Altars by his Altars, and their thresholds by his thresholds, Ezek. 43. 8. Idolaters think they do God good service, when all their service incenseth him, Ezek. 6. 9 Isa. 7. 11, to 16.  
13 No mercies can work on wicked men.  
Let favour be showed to them, yet they will not learn righteousness. Isa. 26. 20. God raiseth jeroboam from a servant to be King of Israel, sends the Prophet Abijah to tell him how he should walk and prosper, 1 King. 14. 7. but he ungratefully forsakes the God of his mercies, and falls down to golden Calves, and worships them: One would think the more men had, the better they should be, and the more wages they had, the more work they should do, but such is the corruption of our natures, that usually the more we have, the worse we be; the higher in honour, the further from God. When Gods people are once become Lords, than they refuse to come near him, 
solus imperantiun●tatus in melius Vespatianus. Tacitus.  jer. 2. 31. Like Esop's Hen the better she was fed, the worse she laid. Fullness breeds forgetfulness; when Ephraim was fed in a fat pasture, he grows proud, and forgets God, Host 13. 6.  
14 Wicked men are obstinate and incorrigible.  
No judgement works on Jeroboam; let his hand wither, the Altar rend, his Armies be routed, his plots defeated, the loss of his Kingdom, and utter destruction of him and his be foretold, yet he is Jeroboam still, and persists in his wickedness after all this, 1 King. 13. 3, 4, 5, 33. Besides, he could not be ignorant how severely God punished the Israelites for the very same sin of worshipping the golden Calf. But wilful sinners are judgement proof, no plagues upon themselves, or others, can work upon them. It is this that aggravated Jeroboams sin, and made it out of measure sinful, that he did not through infirmity, but wilfully he sets up Idolatry, and therefore he is said to devise a worship of his own head, the better to destroy the worship of God, and draw men from his Temple at Jerusalem, 1 King. 12. 28, 33. Now the more contrivement there is in sin, the worse it is, as we see in David, 
David in all is peccatis non ex mali animi instituto, sed sortuito & quodam casu vulous acceperat; negligentiae peccata erant, non mlignitatis. Theodoret.  the kilsing of Vriah lies as a blot upon him more than all his other sins, because there was more deliberation and contrivement in that, than in any of his other sins, 1 King. 15. 5.  
15 The tolerating of such contemptible men, as are neither called, nor qualified for the work of the Ministry, to usurp the Ministry, is a God-provoking sin.  
jeroboam makes Priests of the lowest of the people, and this provokes the Lord to root up both him and his posterity, 1 King. 13. 33, 34.  
16 Wicked men bring a curse on their posterity.  
The poor children many times fare the worse for the father's wickedness; not only is jeroboam cut off, but all his posterity perish with him, 1 King. 15. 29, 30. [Of this see more before on vers. 16. Obs. 12.]  
17 Carnal policy, is mere folly.  
One grain of sincerity, and real honesty, will outweigh many mountains of shisting subtlety. It is he only that walks uprightly, that walks surely. It is ill when Rulers are more careful of the State than of the Church, of civil policy, than the matters of God. When they dare not promote Religion for fear of troubling the State. God oft punisheth such selfishness with the loss of all. jeroboam for politic respects, and self-ends, sets up Calves, as suiting better with his carnal projects, than the pure worship of God; hereby he thought to get the hearts of the people, and settle the Crown faster on his head, and thereby he lost all. His Calves deceived him, and cast him off, Host 8. 5 14. he need not to have used such indirect courses, for he had God's hand for it, that he should be King, 1 King. 11. 31, 35, 37. But he, like a Machiavellian, trusted more to his own policy, than to God's promise, and he prospered accordingly, for he had war all his days, 1 King. 14. 30. And many of the Priests and people forsook him, and went to jerusalem, and joined with judah, where they might worship God in purity 2 Chron. 11. 13, 16. When men make Religion ftoop to their politic ends, and use it no further than it may either obtain, retain, or augment a Kingdom, such self-seekers, are self-destroyers, their end is miserable, 
Consilia callida prima specie laeta, tractatu dicra, eventu tristia. Liv.  1 King. 14. 9, 10, 11. Carnal plots and projects may be kindled with hope, kept up with miserable shifts, but their end is doleful.  
18 Idolatry brings war.  
When men choose New Gods, than war is in their gates, judg. 5. 8. If jeroboam forsake God, and set up Idols, he shall have war continually, 1 King. 14. 30. So had B●asha his Idolatrous Successor, 1 King. 15. 32.  
19 It will not excuse wicked men in the day of wrath, to say, their Rulers lead them in wicked paths.  
Such jeroboams shall be punished, and Israel shall suffer with them, 1 King. 14. 15, 16. We may not follow great men, nor any men further than they follow Christ, unless we mean to perish with them. [See more in my Comment on 2 Tim. 3. 9 Obs. 1. p. 190, 191.]  
20 When the enemies of the Church are most high, than God cuts them off.  
When jeroboam is lifted up, trusting in his Idols, and in the multitude of his armies, he sets upon judah both by force and fraud, 
Deus p●ape est, cum procul abesse videtur.  intending to destroy him; but in the Mount the Lord appears, he affrights the Israelites, and makes them fly, so that judah slew five hundred thousand of them, and the Lord struck jeroboam that he died, not an ordinary death, but he died by a special hand of God, 2 Chron. 13. per totum. Wicked men shall not always escape, their sin at last will find them out.  
2 jeroboam being dead, 
Concerning. Chronological Doubts, I shall refer the Reader to Mr. Robert's his Key of the Bible on the first and second Book of Kings; my work is for Practicals.  Nadab his Son succeeds him, both in the Throne, and in his sin; and therefore in the second year of his reign he was slain, 1 King. 14. 20. & 15. 25, to 29.  
Obs. 1 That wicked Parents many times have wicked children.  
Usually, like Father, like Son, malus corvus, malum ovum. As they inherit their Father's Lands, so many times their vices too. God often visits the sins of the Fathers upon their Children, because they are apt to imitate their sin, and to plead the example of their Ancestors, and Forefathers, especially in Idolatry, jer. 11. 9, 10.  
As a good man may have a wicked child, but the promise is for him, that God will be his God, and the God of his seed: So a wicked man may have a good son (as jeroboam here hath a good Abijah, 1 King. 14. 13.) but the curse is due to him and his seed, he hath no promise of such a blessing.  
2 Wicked Rulers reign not long.  
They have many temptations to wickedness, 
Dum patris exemplar potius quam divinam legem intuetur Nadab, & ipse sceleratus fuit, & quod scelerati solent reges, populum ad peccandum induxit, & aluit audaciam; quare non diu vixit. Sanctius.  and have more opportunities to vent it, than inferior persons have, and so are sooner ripe for ruin, as we shall see in the following Kings.  
3 Baasha having slain Nadab, gets into the Throne himself, and to make sure work, he first cuts off all the house of jeroboam (as the Lord had threatened) yet because he had no command from God to do it, as jehu had, nor was inwardly incited by his Spirit to do it, as Ehud was, but traitorously for base self-ends to get the Kingdom to himself, he slew him, and therefore God chargeth him with murder, and saith, he killed him, 
Exaltare de pulvere extremam significat conditionem illius qui ex pulvere excitari dicitur: In pulvere enim sedere dicuntur miseri, abjecti, sordidi, quique extrema naturae patiuntur incommoda. Sanctius.  1 King. 15. 7. yet God is said to raise Baasha from the dust, for though the treachery and murder was Baasha's, yet the power and disposing of the Kingdom was from God. In his days lived the Prophet jehu, Hanani, and Azariah; yet he hath the common But and Blot put upon him, That he also did evil in the sight of the Lord, and walked in the way of jeroboam, and made Israel sin, 1 King. 15. 29, 30, 33, 34. He overthrew the house of jeroboam, and God overthrew his house, according to the Prophecy of jehu, 1 King. 16. 1, 2, 3, 4. He reigned four and twenty years.  
Obs. 1. God wants not instruments to punish wicked men.  
If jeroboam posterity must be rooted up, he hath a Baasha at hand ready to do it. Though this wicked man had ambitious ends of his own, yet he doth God's work, 1 King. 22. 20, 21. and fulfils his will; wicked men oft break the will of God's Commandment, 
These permissive Acts of Providence are no warrant nor security for such Acts of Injustice.  and yet fulfil the will of God's Decree. They serve his purpose and providence Materially, when Formally and Intentionally they seek themselves. As Joseph's Brethren did in selling joseph; and the Babylonians, when they carried the Jews into captivity; and the Jews in crucifying Christ, Act. 4. 27, 28. Per accidens, they did God's will, but pierce, their own.  
2 God often warns even wicked men before he simte them.  
God sends the Prophet jehu here to tell Baasha of the evil that shall befall him before it comes.  
3 Wicked men are ungrateful men.  
Baasha here sins against God, who had exalted him from the dust, and raised him from a contemptible condition, to be a Prince over Israel; But he, instead of worshipping and acknowledging the God of his mercies, worship's Calves. This sinning against mercy is often noted as a sad aggravation of sin. 
See my Comment on 2 Tim, 3. 2. p. 19  As in Saul, 1 Sam. 15. 17. In David, 2 Sam. 12. 7, 8. and Asa, 2 Chron. 16. 7, 8.  
4 God is most true in his threatenings.  
Not one of them shall fall to the ground unfulfilled. God threatened to root up the house of jeroboam, and now it is done; He threatened to root up Baasha's posterity, and it is done, 1 King. 16. 3, 11. As all the Promises of God are most true, and shall in due time be fulfilled: so all his threatenings are most true, and shall in their time be fulfilled.  
5 Idolatry brings judgement upon a man's posterity.  
No sin sooner than this, as appears by the second Commandment. jeroboam thought to have settled the Kingdom on his posterity, but his Idolatry roots up his family and the Kingdom is transferred to another stock. So true is that, Isa. 14. 20. The seed of evil doers shall never be renowned. Bildad speaking of the calamities of the wicked, saith, They shall neither have Son nor Nephew amongst the people, Job 18. 19 Their fruit shall be destroyed from the Earth, and their seed from amongst the children of men, Psal. 21. 10. & 37. 28. & 109. 13.  
6 Parity in sin brings parity in punishment.  
Baasha walks in jeroboams steps, and meets with jeroboams plagues; his house is ruined, as the house of jeroboam was. Baasha cut off jeroboam seed, and Zimri cuts off his, 1 King. 16. 3, 4, 9  
4 Baasha being dead, Elah the wicked Son of a wicked Father succeeds him. He reigns two years' current, and is slain by his servant Zimri in the very act of drunkenness, 1 King. 16. 9 
A Conque. rour that will securely enjoy what he hath won, must root up the former stock (say Politicians.) Hence Herod killed the Infants, to make all sure.  and that there might none be left to avenge his death, Zimri slays all his house, friends and kindred, v. 11, 12. and this he did presently, that he might not be prevented, as indeed he had been, for within few days himself was burnt, v. 13.  
Quest. But why was Elah thus punished?  
Answ. For the sins of his Father, and for his own sins wherewith he made Israel to sin, v 13.  
Obs. 1 God sometimes smites wicked men dead in the very act of their sin.  
So he did Elah here in his drunkenness; so he did Am●●●, 2 Sam. 13. 28, 29. 
V. Mr. Clerks Mirror. ch. 42.  And Belshazzar, Dan. 5. 2, 30. When wicked men are most secure, than judgement is nearest; when men least dream of death, than it comes and arrests them, Luk. 12. 20.  
It is infinite patience that the Lord bears with any of us. The Angels sinned but once, and they were cast out of Heaven. ●dam sinned but once, and was cast out of Paradise; we have multiplied transgressions, and yet behold we live. Admire the riches of God's patience, and let it lead us to repentance, else that God which slew Elah in the act of his sin, may also slay thee; he that slew Zimri and Cozbi in the act of uncleaanness, if thou act such wickedness, may slay thee; he that made the Earth to devour Corah, and his followers, for their opposing Moses and Aaron, will not always bear with our revilers of Magistracy and Ministry.  
Obs. 2 When we rebel against God, than men rebel against us.  
If Elah rise against his Lord and Master in Heaven, Zimri his servant shall rise against Elah his Lord and Master on Earth. So joash and Ammon two wicked Kings of judah, were slain by their own servants. All creatures are Gods servants; if their Lord be against us, they are against us, if he be for us, they are for us. This is the reason why subjects are more seditious and rebellious in Popish and Heathenish Countries, it is because their Rulers rebel against God; and therefore God in his just judgement stirs up some to rebel against them.  
3 Idols are vanities.  
Elah provoked God to anger with his vanities, (vers. 13.) i. e. With his Idols. Idol-gods in Scripture are oft called Vain things, 
Tohu inanitas, & Elilim nihilitates. Isa. 2. 8. [Ezek. 30. 13.  1 Sam. 12. 21. and Vanity, Deut. 32. 21. Jer. 8. 19 Isa. 41. 28. Nothing, 1 Cor. 8. 4. An Idol is something, Materially, 
It is not, Nihil negativum, but, Nihil privativum, there is no relation between God and it; or it is, Nihil essectivum, it can do nothing. Weems.  it is wood, stone, brass, or gold, but Formally, it is nothing. They have nothing of a God in them, their Deity wholly consisteth in the Idolaters vain opinion, 2 They can neither do good nor evil, they can neither hurt nor help, and so are nothing, Psal. 115. 5. and Isa. 41. 23. and therefore the confidence that is placed in them is a vain confidence, and they that serve them, are bereft of true understanding, in which respect they are said to be vain, 2 King. 17. 15.  
5 Zimri having slain his Master, 
Perpetuam ignominiam brevissima fruitione bonorum cadu●orum emit.  gate into his Throne. He had been but seven days in it, when to save the Executioner a labour, he burns himself with the Royal Palace, that neither he nor it might fall into his enemy's hands. This may be counted in our day's Roman, but it is no Christian, nor commendable valour. When dangers beset us, we should humble ourselves before God, and beseech him, either to mitigate the affliction, or to give us strength to bear it, and then be it what it will, we may bid it welcome.  
Obs. 1 Tyrants and Traitors usually reign not long.  
Zimri's date is but seven days. The Roman Emperors were cruel and tyrannical; of sixty three, 
Ad generum Cereis sine caede & vulnere pauci Descendunt Reges, ac sicca morte Tyranni. Juven. Saty. 10.  only six of them died a natural death. As if they had been exalted to those seats for no other end (saith one) Nisi ut ●itius interficerentur, 
Regna vi & scelere parta non sunt diuturna.  that their days might be shortened. No violent thing is permanent; we seldom see an old Tyrant; though for a time by fraud and force they may shift, yet in the end divine Justice finds them out.  
2 Wicked men are Gods Rod.  
And when it hath done God's work, the Rod is burnt. So it was with Zimri here, God raised him up to cut off Baasha's stock, and when that is done, himself is cast into the fire.  
3 No fortifications can preserve wicked men from destruction. 
Nulla impiis tuta latebra, cum malis ubique male sit. Em. Thesaurus.   
Zimri gets into Tirzah, a fortified City, and then into the King's Palace there, and there he burns. Had we all the power and policy of all the Princes and Politicians of the world for us, yet if God be against us, these cannot help us, Prov. 31. 30. There is no wisdom nor counsel against the Lord.  
4 Such as have been cruel to others, are ofttimes cruel to themselves.  
Zimri had slain his Master, and now he slays himself. Saul a bloody Persecutor, at last becomes his own Executioner, 
Sardanapalus effaeminatus victus in Regiam se recepit, ubi extructa pyra se & divitias s●●as in incendium mittit, hoc solo imitatus vicum. Justin. l. 1.  1 Sam. 31. 4. So did Nero, Dioclesian, Sardanapalus, and others. Murderers, especially of their Relations, and Masters, seldom escape in this life, without some signal hand of divine Justice against them; Even jesabel could say to jehu, 
Zimri Tyrannus ambiens a●lam, invenit urnam, 〈◊〉 ascondens in Regiam resil●it in Pyram. A Lapide.  Had Zimri peace that slew his Master? 2 King. 9 31. i e. he had no peace, nor did he enjoy the benefit of his conspiracy, for he was soon cut off.  
The Question than will be, Whether it be unlawful for a man to kill himself by fire, water, sword, or halter, & c?  
Answ. It is utterly unlawful, and that for these Reasons.  
1 It is against the Law of God, which expressly forbids killing of others, much more of ourselves.  
2 It is against the Law of Nature, which teacheth every creature to love and preserve its own life.  
3 It is against the Law of Nations, which sets a brand of infamy upon such as rob the Commonwealth of its subjects in this kind. Achitophel and judas, with others, are branded to posterity for it.  
4 We are not Lords of our lives, 
Sicut in h●●c vitam non spont● nostra 〈◊〉 ita rursus ex domicilio corporis quod tuendum nobis est assignatum, ejusdem jussu recedendum est qui nos in hoc cerpus induxit, tamdiu habitaturos donce jubeat emitti. Lactant.  to dispose of them as we please, but we are all set in this world, as in an army, where every one must keep his station, till the great Lord general of us all shall call us thence.  
[See more in Syms against Self-murder, Downams' Warfare, l. 2. c. 2. p. 70, to 82. B. Halls CC. Dec. 2. c. 10. p. 150. Brochmand CC. Tom. 2. p. 130. Sayrus' CC. p. 425. Basenbanum CC. in sextum Precept. p. 213.]  
5 Wicked men are disingenuous men. 
See my Comment on 2 Tim. 3. 2. p. 69.   
They deal unworthily ofttimes with those that advance them to honour. Elah had made Zimri Captain of half his Chariots, 1 King. 6. 9 and he to requite the favour, kills his Lord and Master, and that cowardly, when he was full of drink, and so unable to help himself; and cruelly, for dying in his drunkenness he was a means to kill both body and soul. 
Si jus & sides violanda est, Regne causa v●olanda ●st.  Men hardly care what they do, so they may get Kingdoms. swear and forswear, poison Fathers, slay Brothers, kill Masters, do any thing for a Crown. The Popes of ●ome, what witchcraft and wicked practices did they not use to get the Popedom?  
6 Wicked men may plot and project, but God disposeth.  
Zimri cuts off all the house of Elah, even his kindred and all, that so he might enjoy the Kingdom quietly without molestation; and when he hath done all, he misseth it, God gives it to another. Zimri beat the bush, but Omri caught the bird.  
6 Tibni is chosen King by the people that sat at home, who disdained that the soldiers in the field should without the consent of the rest of the people, set up a King; they therefore would not submit to Omri, whom the soldiers made King, and the soldiers would not depart from their choice, thereupon they were divided, which division and contest lasted about four years, till Tibni died (as it is conceived) an untimely death, and then the soldiers being armed, and too strong for the people, set up Omri, 1 King. 16. 21, 22, 23.  
Obs. It is no new thing to see States and Kingdoms divided.  
The people are for Tibni, and the soldiers for Omri; one is for a King, another for a Council; one for a Protector, another for a Free-State; one for a Dictator, another for an Emperor, etc. So it was oft amongst the Romans, and so it is now amongst us. 
Romano imperio accidit ut milites non sequerentur suffragia Senatus in designando Imperatore, sed suo arbitrio plerumque utebantur.  Mobile Vulgus, the Vulgar are always like themselves, unstable as water.  
7 Tibni being dead, Omri reigns quietly; he buys the Hill of Samaria, and builds a City thereon, which came to be the Mettopolis of the Land, and the place of the King's Court and residence; for Zimri having burnt the Royal Palace in Tirzah, Omri resides in Samaria, which was stronger than Tirzah, as appears by the three years' siege which it endured. This wicked man being exalted to the Throne, walks in the steps of his wicked predecessors, and exceeds them in wickedness; for the Text tells us, That he did worse than all that were before him, 1 King. 16. 25.  
1 Because he persisted in his Idolatry, notwithstanding all the judgements of God which he had seen upon his predecessors.  
2 Because he did with more violence force and press the people to Idolatry; hence we read of the Statutes of Omri, viz. concerning their Idolatrous worship of the golden Calves, Micah 6. 16.  
Obs. 1 There is no stability in earthly things.  
They are vain, uncertain, mutable. One while the Royal Court is in the City of Sechem, anon it is removed to Tirzah, and then to jezreel, and at last Samaria is the Metropolis, 2 King. 8. 29.  
2 The successors of wicked men many times exceed their predecessors in wickedness.  
Omri here is worse than all that were before him. So the Scholars of Arminius and Socinus, have out-erred their Masters. The Anabaptists and Separatists of our times, are far more erroneous than they were in Episcopal times. Errbrs in the first concoction, are not amended in the second. As good men do improve the choice notions of their predecessors to God's honour: so wicked men do improve the corrupt principles and practices of their wicked predecessors to God dishonour.  
3 Wicked men are obstinate in sin.  
Nothing works upon them. Let jeroboam, Nadab, Baasha, Elah, Zimri be plagued, both they and their posterity for their Idolatty, yet Omri stirs not, unless it be to evil, but he is Omri still, as Idolatrous, as vile, yea worse than ever.  
8 Omri after twelve years' reign, dies, and Ahab the wicked Son of a wicked Father succeeds him. 
Pessimi Patris, pessimus Filius.  He reigns two and twenty years, and is a Non-such for wickedness. 
How he exceeded all his predecessors in wickedness, in twelve particulars, see our large Annot, on 1 King. 16. 33.  All the Kings of Israel before him, and after him, were bad, but none so abominable as Ahab, who sold himself to do evil, 1 King. 16. 30, 31, 32, 33. A good man may be Passively sold under sin against his will, as Paul complains he was, Rom. 7. 14. But Ahab here Actively sold himself wittingly and wilfully, as a slave to the service of Satan, the lusts of the flesh, and the cursed plots of his wife. So that I cannot but wonder at a learned Commentator of our times, who makes Paul to be like Ahab, that sold himself to wickedness, Rom. 7. 14.  
No man had better Prophets in his days to instruct him, (as Elijah, Elisha, Micah, and a hundred which Obadiah hid, by fifty in a cave, from his wife's fury) nor more Miracles to convince him, nor more signal Victories and deliverances to endear him; yet this Ahab, thus blest, sets up Idolatry, stones Naboth, gets his Vineyard, persecutes the Prophets and people of God, counrenanceth eight hundred and fifty false Prophets; to jeroboam Idolatry, he adds the worship of Baal in the Mountain of Samaria, which was far worse than the Idolatry of jeroboam, for though they had Idols, yet they pretended to worship the true God, but in this they worshipped Baal himself, as appears by that speech of Elijah, of Baal be God, implying that they esteemed him so.  
2 jeroboam erected the golden Calves, to preserve the Kingdom to himself, but Ahab peaceably possessed the Kingdom, yet desiberately he sets up more Idols.  
3 He knew the Zidonians were great worshippers of Baal, yet he fears not to match with a jesabel there, that stirred him up to a greater height of wickedness, 1 King. 21. 25. she was a proud, cruel, cursed Idolatress, a fierce persecutor of God's people, and a great promoter of the worship of Baal; hence St. john calls that false Prophetess that seduced so many to uncleanness and Idolatry, jesabel, Rev. 2. 20. And jehu chargeth her with whoredom and witchcraft. This Ahab was slain in battle by the Syrians, the dogs lick his blood, and he is buried in Samaria his chief City, and his posterity is cursed after him, 1 King. 21. 22, 23, 24.  
Obs. 1 Wicked Parents many times have wicked children.  
An Idolatrous Omri hath an Idolatrous Ahab. As I have showed before.  
2 Succeeding Idolaters ofttimes exceed their predecessors in wickedness.  
jeroboam was naught, Omri worse, but Ahab worst of all, he is a Non-such for wickedness; No King of Israel before him, nor after him, like him for wickedness.  
3 Great sins seldom go alone.  
Ahab here is first an Idolater, than an Oppressor, a Murderer, a Persecutor, etc. and what not? As there is a concatenation of virtues, 
V. Comment on 2 Tim▪ 3. 20 p. 21.  2 Pet. 1. 5, 6, 7. So usually of vices. Great sins, like great men, have many followers, as I have proved at large elsewhere.  
4 The best Preachers cannot work upon hardened sinners.  
Ahab had Elijah a man of fire, fit for those cold times, one that had wrought many great Miracles, and boldly reproves him to his face for his wickedness; besides Elisha, and others, and yet he is Ahab still. When once men are given up to hardness of heart, not all that Mount Sinah, 
Ne pergas quaerere quid sit co● durum, sinon expavisti, tuum est. Bernard.  or Mount Zion can afford, not all the curses of the one, nor all the promises of the other, can do any good. Of all the plagues, therefore, take heed of the plague of a hard heart. On this side Hell there is not a sorer judgement, and therefore when the Church prays for a direful curse upon her incurable enemies, it is this, Lam. 3. 65. Give them sorrow of heart, or as the margin reads it, Obstinacy and hardness of heart, thy curse upon them.  
[See the danger of a hard heart, Mr. Marshals Serm. on Zach. 7. 12. Dyke on Scandals, p. 88 Bain Epist. 7. A Lapide on Exod. 7. 3. Sibbs Cordials, p. 14. Hierom 1. part. p. 457, and 462. Downams' Guide, in fine, p. 8. and 72. Hooker's Guide of Saints, p. 98.]  
5 Wicked men sell themselves to do wickedly.  
They are not Passively sold under sin against their wills, and the bent of their souls, as the regenerate are, Rom. 7. 14. But they Actively give up themselves unto it. As a servant is not, sui juris, at his own dispose, but is a living instrument to work for his Master: so a wicked man that hath given up himself a servant to sin, is not now himself, but he must plod, contrive, and act for sin with all his might, though he ruin himself by it, Rom. 6. 16. Thus it was with Ahab here, he had not hired himself out to sin for a week, a month, a year, but he had wholly sold himself as a slave for ever to the service of sin and Satan; so that he could neither think, speak, or act any thing, but what had a tendency to sin. He was a King, and by his place he should have ruled others, 
Tu servus servorum es, iis enim ●upiditatibus quibus tu inservis, ego impero.  but alas, he was so enthralled to sin, that he could not rule himself. Diogenes could upbraid Alexander for his lusts. I am the King (saith Diogenes) and thou art the slave, for I rule over those lusts that rule over thee.  
6 Misery attends Idolatry.  
Ahab sets up Baal, and God pulls down him. How can they expect Peace on Earth, that fight with Heaven? The Kingdom is now troubled, Samaria besieged, a famine in the Land, no dew nor rain for three years and a half; Ahab and jesabel are slain, and Ahabs seventy Sons cut off. These, these are the fruits of Idolatry, and forsaking God. It is worth observing, what Tumults, Treasons, Treachery, King-killing, Wars, and changing of the Royal Lines there was throughout the reign of these Idolatrous Kings of Israel. Solomon, that first set up Idolatry, had three enemies upon him. 1 Hadad the Edomite. 2 Rezin King of Damascus. 3 jeroboam his servant. So, when joram King of judah walked in the ways of Idolatrous Ahab, than Edom and Libnah revolt from him, 2 King. 8. 18, 20. But on the contrary, see what success and renown judah had, who was more faithful to God. They had nineteen Kings of Israel, all of the same stock, succeeding each other; whereas among the twenty Kings of Israel, there were ten several Kings, and they of several stocks, and they frequently destroyed each other to get into the Throne, and lived not long, whereas Asa, one of the good Kings of judah, outlived jeroboam, Nadab, Baasha, Elah, Zimri, Tibni, Omri, and some part of ahab's time.  
7 It is a fore judgement to have an evil Wife.  
Ahab was wicked, but his jesabel made him worse, 1 King. 21. 25. He was so awed by her, and such a slave to her, that what ever she would have done (be it never so vile) he durst not but do it. 
Indignum facinus quod Ahab metu aliquo detentus non audebat, astu & ausu plusquam femineo concip●t & consicit jesabel. Paroeus.  Ahab wanted neither wit nor wickedness, and yet he is in both a very novice to this Zidonian Dame. There needs no other Devil than jesable, whether to project evil, or to act it; 
Sylla & Charybdis S●cula contorquens freta m●nus est timenda, nulla est serocior fera. Seneca in Heicule O●teo.  she chides the pusillanimity of her dejected Husband, and persuades him that his rule cannot be free, unless it be licentious, and that there should be not bounds for sovereignty, 
V. B. Hall's Contemplations, p. 1215. folio.  but will. As our English Seneca excellently. As a good wife is a choice mercy, Prov. 19 14. So an ill wife is a sore judgement. As a good wife will incite a man to goodness; so an evil one will be provoking to wickedness. Solomon the wisest of men, how was he besotted by his Idolatrous wives? into what sin and mifery did they draw him? 1 King. 11. 3, 7, 8, 9 And this helped to ruin jehoram, in that he had the Daughter of Ahab to his Wife, 
Mulier est viscus toxicatum quo Diabolus aucupatur. August.  2 King. 8. 18. As you love your souls, take heed of matching with an Idolatress; it is an abomination for God's people so to do. Ezra 9 14. Neh. 13. 6. Mal. 2. 11. Israel hath committed an abomination, why? what hath he done? why, he hath married the Daughter of a strange God. When Pompey would have ensnared Cato, by bestowing one of his Daughters on him, he wisely answered, 
Contra Mulie res malas consulite sultis. A Lapide, in 1 Reg. 11. 4. & in Apocal. 2. 20. And Mr. Osburns' Advice to a Son, ch. 2. p. 34, & 70.  Se per mulieres capi non posse, He would not be ensnared by women.  
8 The God whom we serve, is a bounteous God.  
There is no man shall serve him for nought, (what ever wicked men say to the contrary, Mal. 3. 14.) If Ahab, one of the wickedest men that ever lived, an Idolater, an Oppressor, a Murderer, a Persecutot, yet if this wicked man do but humble himself, though it be but hypocritically, and only for fear of punishment, he shall have a reward answerable to his service; the evils threatened shall be deferred, and he shall have a temporary deliverance answerable to his temposary humiliation. We should have thought, if so vile a wretch should have rend his flesh, torn off his hair, and wept rivers of tears, yet God should rather have killed him, 
V. D. sanderson's Serm. ad populum, on 1 King. 22. 29.  than spared him. But God's thoughts are not like our thoughts; if the shadow can do so much, what will not the substance do? if God so far reward an unsound, what will he not do for sincere service? Again, we see here that grief is not always a sign of grace; Ahab rends his clothes, but not his heart; he puts on sackcloth, but not amendment; he walks softly, but not sincerely; worldly sorrow causeth death. 
Ambulabat demisso capite, he went softly. i e. He did not go so proudly up and down as formerly, but he went softly and sadly, poorly and meanly.  Happy is that grief which makes the soul holier.  
9 Our God is a patient God.  
He bears long with the vessels of wrath fitted for destruction; 
See more concerning A●ab, in B. Hall's Contemplations, l. 19 Contempl: 1, 2, 3. mihi. p. 1209, etc.  what man could have born two and twenty days with ahab's provocations? yet the Lord lets him reign two and twenty years.  
The ninth King of Israel is Ahaziah, ahab's Son, who reigned ill two years, walking in the ways of jeroboam, Ahab, and jesabel, and those ways were as bad as bad could be, 1 King. 22. 52, 53. He rebels against God, and Moab rebels against him, in his sickness he sleights the true God, and goes to Baalzebub the God of Ekron, 
See more in B. Hall's Contemplations. l. 19 p. 1221.  for help, he persecutes Elijah, and dies, 2 King. 1. 1, 2, 3, 9, 15, 17.  
10 Iehoram, alias joram, a second Son of Ahab succeeds his Brother Ahaziah, who had no children. Evil he was, yet not so evil as his Father and Mother, for he pulls down the Image of Baal, 2 King. 3. 1, 2, 3. Yet there is a But and Blot upon him, vers. 3. But he persisted in the ways of jeroboam. He is wounded by the Syrians, and slain by jehu, after he had reigned twelve years, 2 King. 9 24.  
Obs. 1 Where there is but some goodness, and some reformation, God takes notice of it, and commends it.  
He takes notice, nor only of men's vices, but also of their virtues; if Abijah the Son of jeroboam have but some good in him, it shall be recorded and rewarded, 1 King. 14. 13. Many, like flies, pass over the sound flesh, and light upon that which is galled; or like Beetles, they fly over all the flowers in a field, and if there be any dung in it, that they creep into: So it is with most, they pry into men's infirmities, but pass by their Graces. But Christ did commend the Churches for what was good in them, as well as reprove them for their failings, Rev. 2. 3. Christ takes notice, not only of the grown fruit, but of the green buds, and tender Grapes, even of the beginnings of Grace in young converts, Cant. 2. 13. Hypocrisy is sullen, sour, and censorious, especially to young beginners; but true Grace is meek, merciful and tender. It is our duty to acknowledge Grace, where ever we find it, be it in Jew or Gentile, in rich or poor, old or young. Where ever we find but aliquid Christi, some seeds of piety, and the fear of the Lord, we should love and cherish it. Hence Christ commends Natharael (that had but some seeds of Grace) for his sincerity, john 1. 47. The Centurion, though a Gentile, yet Christ commends him for his Faith, Matth. 8. 10. Christ took notice of such as did improve their Talents, and calls them good and faithful, Matth. 25. 21, 23. And Christ testifies of Mary, that she loved much, Luk. 7. 47. Sad then is the condition of those that are so blinded with malice, that they cannot see the graces of God in others, without indignation; like Cain, that hated his Brother, because he was better than himself, 1 john 3. 12. Or like joshua, that was envious at Eldad, and Madad, for prophesying in the Camp, Numb. 11. 29. We may not bear false witness against our neighbour, but must acknowledge the Grace of God in them to his praise. Our eye must not be evil, because God's eye is good. It is the Devils work to be the slanderer and accuser of the Brethren; let him do his work himself, job 1. 9, 10. Rev. 12. 10. But let us imitate our Saviour, who hath a tender care, not only of his strong rooted Oaks, and bright burning Tapers, but also of his weak, bruised Reeds, and smoking Flax, though as yet it flame not, Mat. 12. 20. Yea, where there is but civility and common good, Christ takes notice of it, and commends it; when the young man came to Christ, (though he had no true grace) yet it is said, Christ loved him, Mark. 10. 21. He also took notice of that discreet answer of that Scribe, Mark. 14. 34. and said to him, Thou art not far from the Kingdom of God. This should encourage us to be active for Christ, who covers our infirmities, takes notice of our services, and will reward them openly.  
2 Hypocrites reform to halves.  
jehoram suppresseth the worship of Baal, but continues the Idolatry of the golden Calves. Herod will reform many things, but his Herodias he will not part withal. It is said of Naaman the Syrian that he was a valiant man, But he was a Leper. So, many go far, have good gifts, make great shows, But they are covetous, But they are disobedient, and will not do Gods will, Ezek. 33. 31. These Butts spoil all. They must have their Reservations, 
V. Dyke on the Heart. p. 134, etc.  their Dispensations, their dalilah's, their beloved lusts, though they perish with them.  
11 jehu the Son of Nimshi (for now the line of succession is again changed) having slain joram the Son of Ahab, gets up into his Throne. He is anointed King by a young Prophet, at Elisha's command, 1 King. 19 16. and 2 King. 9 6. 2 Chron. 22. 7. The reason why he only of all the Kings of Israel (since the division) was anointed with Oil, was this, because his work was hard and extraordinary, and therefore the Lord, to make him the more courageous, and confident, assures him, by this visible sign, that he had called him, and he would keep him in his office. He being an active, valiant, politic man, Commander in Chief over the Army in the City of Ramoth Gilead, and so, highly esteemed amongst the Captains and soldiers, was raised by God to execute his vengeance on the house of Ahab. Having slain Ahaziah King of judah, 2 King 9 27. He than cuts off jesabel, 2 King. 9 30, 33. Causeth the seventy Sons of Ahab to be beheaded, 2 King. 10. 6. Slays two and forty of Ahaziah the King of judah's Brethren, 2 King. 10. 13, 14. And destroys all the Idols, Priests, and Worshippers of Baal; down go all his Monuments, he burns his Images, destroys the house of Baal, and makes it a draught-house, 2 King. 10. 25, 26, 27, 28. This was good service, and such as God had commanded and approved of, and therefore the Lord promiseth him a reward for his service, viz. that his posterity to the fourth Generation, should sit upon his Throne, 2 King. 10. 30. Yet this But lies on him as a blot, that he countenanced and practised that part of Idolatry which consisted in the faise worship of the true God, brought in by jeroboam, who set up the Golden Calves, 2 King. 10. 29. And for this God punisheth him. 1 In his own days, God smote him in all the coasts of Israel, 2 King. 10. 32, 33. And because his heart was not sound in what he did, but he sought himself, 
Homines facientes ea quae Deus praecepit & vult, tamen peccant, nisi & mado legitimo & fine faciant, i. e. Ex side & study obediendi Deo causae enim impulsiva & finales faciunt actionum diseimina. Paraeus.  and the settling of the Kingdom upon himself and his posterity, and did tolerate Idolatry, therefore God threatens to punish him in his posterity after his death, and to avenge the blood of jezreel upon the house of jehu, Host 1. 4.  
He reigns eight and twenty years, and then leaves the Kingdom to his Son.  
Obs. 1 God transfers Kingdoms from one family to another, as pleaseth him.  
He takes it from joram, and gives it to jehu his servant, 2 King. 〈…〉. We may not therefore free and murmur at God's dispensations, but must be dumb and silent, since it is he who is King of Kings that doth it. He pulls down one, and sets up another in the Throne, and none may say unto him, what dost thou? Dan. 2. 21. & 4. 35.  
2 The hearts of men are in the hand of God, and he turns them as pleaseth him.  
If he set up jehu, he will give him in, the hearts of the people. It is wonderful to see that a Captain should so suddenly, and so unanimously become King of Israel. 1 The soldiers, they proclaim him at the City of Ramoth. Gilead, 2 King. 9 13. 2 He goes to Iezr●el, and it yields. 3 He bids throw down jesabel, and the Eunuches presently do it, 2 King. 9 32, 33. 4 He summons Samaria, and it submits. 5 He calls for the heads of Ahabs seventy Sons, and they are given him; he can but ask, and have; as it is said of Caesar, Veni, vidi, vic●●- he no sooner came, but he overcame. Thus shall it be done to those whom God will honour.  
3 What ever God threateneth or promiseth, shall certainly come to pass.  
They are all Yea, and Amen, true and infallible; Heaven and E 〈◊〉 shall fail, before one jot or tittle of God's word shall fail, 〈◊〉 all be fulfilled, Matth. 5. 18. God threatened vengeance on the house of Ahab, and see how it is fulfilled in every particular. 1 The Lord threatens, that where the dogs licked Naloths blood, there they should lick the blood of Ahab; see this fulfilled, 1 King. 22. 38. 2 That the dogs should eat jesabel in the field of jezreel; see it fulfilled, 2 King. 9 35, 36. 3 That God would cut off Ahabs posterity, for his Idolatry, and we see joram, and the seventy sons of Ahab all cut off; whereupon jehu calls on the people to consider the truth of God's threatenings, 2 King. 10. 7, 10. God hath threatened many judgements against disobedient ones, Deut. 28. 16, etc. And there is not one of them, but first or last, will light upon the heads of those that go on still in their sins.  
2 The Lord promised jehu, that his children should sit upon his Throne to the fourth Generation, and we see it punctually performed, for after him reigned his four Sons, Jehoash, Joash, Jeroboam, and Zechariah. The Kingdom continued in his family about an hundred years.  
4 Though God for a time may defer the fulfilling of his threatenings and promises, yet in his due time (when men think he hath forgot, and imagine that God is like to them, and approves of all their doings) he will arise and fulfil what ever he hath said.  
Though he seldom come at our time, yet he never fails his own, Hab. 2. 3. Heb. 10. 37. He lets Ahab reign two and twenty years, suffers Jesabel to stone Naboth, to slay his Prophets, to persecute his people; I, but see what havoc Jehu makes amongst them, and how God recompenseth his patience with the fierceness of his fury, and suffers not one word to fail that he spoke against them by the Prophet Elijah.  
Let us therefore firmly believe the Word of God, and let us not faint in a time of trouble, for then our strength is but small, Prov. 24. 10. And let us not envy the prosperity of wicked men, nor fret when they seem to carry all before them, for they shall soon be cut down like the grass, and wither as the green herb, Psal. 37. 1, 2.  
5 When God hath great works to do in the world, and great changes to make, he raiseth up Instruments fitted for the work, and gives them a spirit of activity, wisdom and counsel to effect it.  
If God will have Ahab, Jesabel, and Baal down, he hath a Jehu at hand ready to perform it; God can no sooner command, but Jehu executes, He shoots Joram, slays Ahaziah, kills Jesabel, cuts off the house of Ahab, and conquers all before him. No doubt but many cursed and miscalled him for this great slaughter and change; but he came to do Gods work, and will, and he doth it strenuously and successfully, in despite of all opposition that lay in his way. So good it is to act for God in our places and callings.  
6 Idolatry is attended with war and misery.  
Jehu walks in Jeroboms Idolatry, and see what follows, 2 King 10. 31, 32, 33. In those days the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel, he burned their Cities, killed their young men, slays their children, 〈◊〉 ripped up the women with child, and then the Moabites distress them on the other side, 2 King. 1. 1. and 3. 5. and 13. 20.  
7 Obs. Sin besots men that they cannot see the misery which is coming on them.  
jehu knew how God's hand was upon Jeroboam and his posterity, and Baasha and his posterity, and Ahab and his posterity for their Idolatry; yea; and Jehu himself was an executioner of God's wrath upon the house of Ahab for this sin, and yet he lived and died an Idolater himself, and brought a curse on his posterity, as his predecessors had done on theirs. It is strange that men should punish others for illegal, exorbitant courses, and breach of privileges, and yet themselves be notoriously guilty of the same crimes.  
The Devil, and the ambitious desire of a Kingdom, had so blinded them, that they walked in the very steps of those wicked Kings which they had but newly slain. Hence God in his just judgement made them executioners of his wrath one upon another. Baasha slays jeroboam posterity, and Zimri slays his, etc. Thus it was amongst the Romans, julius Caesar roots up Pompey, Brutus and Cassius, julius; and Aug●●tus roots up them. The Senate pursued Nero, Otho, Galba; Vitellius, Otho; Vespasian Vitellus; Domitian, Titus; Nerva and Trajan, Domitian. Tyrant's seldom die in peace.  
8 Obs. Rulers must destroy all the Monuments of Idolatry.  
It is not sufficient that they destroy Baal, but they must down with his Temples Images, Groves, Priests, and all his appurtenances; so doth johu here, and so did God command, Deut. 12. 2, 3. 
Perde●di perdetis, Destroying ye shall destroy, i. e. ye shall utterly destroy. It is an Hebraism.  Ye shall utterly destroy all the places wherein the Nations served their gods, etc. Every word hath its weight, Ye shall destroy, utterly destroy, the places, all the places, where menserved Idols; you shall overhrow their Altars, break their Pillars, burn their Groves, hue down their Images, and abolish the very names of their gods. What can be more fully spoken? So Num. 33. 52. They must destroy, not one, but, all their Pictures, and pull down all their high places. When one demanded why in King Henry the eighths' days they peeled down the Monasteries? 
Si nolis cicoias, ' ollenidos  It was answered, That the very nests of such rooks must be pulled down, that they may build there no more.  
We are to bless God for this, here in England, that in our days he hath not only rooted up Idolatry, but he hath cast out all the rags and remnants of it; there is not a hoof, not a cross, not a crucifix, not an Image left behind. The greater is their sin then, that in these days of Reformation, have not only leapt out of the Surpless, but out of the Ministry, and out of the Church too. They have not only cast out the Font, but the Infant also. The Ceremonies are gone, and some are casting the substance after them. Set forms are gone, and now they would have no prayers at all. Oh the folly and madness of this licentious age! Do we thus requite the Lord, O foolish and unwise! Is this the thanks we give him for all his Ordinances, Mercies, and great deliverances, to separate from the Assemblies of his people, to contemn his Ordinances, the pledges of his love unto us, to vilify his Ministers, and hate the paths of purity and peace? The Lord hath born long with this Athestical brood, but he will not always bear. The Lord will wound the head of these his enemies, and the hairy pates of such as walk on in such paths of libertinism and profaneness.  
9 The service that men do for God shall be rewarded.  
If Jehu cut off Ahabs posterity, destroy Baal and his worshippers, and execute God's commands, though it be but hypocritically, yet it shall be rewarded with a temporal reward, answerable to his service, his sons shall sit upon his Throne to the fourth Generation, 2 King. 10. 30. ahab's hypocritical humiliation obtained a reprival. The King of Babylon, though a Heathen, yet is rewarded by God for the service he doth him, Ezek. 29. 18, 19 20. yea and those wicked ones, Malipiero 1. 10. but especially such as serve him sincerely, shall be rewarded fully, Numb. 14. 24. Rev. 14. 13. He never says to the seed of Jacob, seek my face, in vain, Isa. 45. 19 We cannot lose, though we should lose all by serving him. Not only For, but In the very keeping of his Commandments there is great reward, Psal. 19 11 All the good we have done in secret, shall at last be acknowledged and openly rewarded, even to a cup of cold water, Matth. 6. 6. and 10. 41, 42. Pharaohs Butler may forget the kindness of Joseph, and the Saints themselves may forget the good which they have done, but their God doth not, Mal. 3. 16. Matth. 25. 34. etc.  
10 God may reward men for the matter of their service, yet punish them for the manner of doing it.  
jehu was commanded to destroy the house of Ahab, and God commends him for it, and rewards his service, 
To make Action morally good, there Circumstances must concur. 1 The man must be Bonus. 2 He must do Bona. 3 He must do them Bene.  for the act in itself was good; yet because jehu did it hypocritically, and by halves, and though he destroyed ahab's house, yet he followed him in his Idolatry, and did cut off the posterity of Ahab for self-ends, viz. to settle the Kingdom on himself and his posterity the surer, and did not primarily look at God's glory therein, therefore God calls it Murder, and threatens to avenge the blood of Ahab on the house of jehu, Hosea 1. 4. Because he did not God's work for God, but for himself, to settle the Crown faster on his own head, and so did God's work for base self-ends; his great care was to settle the State and Kingdom, and that he did thoroughly; but when he came to reform the Church, that he did haltingly, and halvingly. He destories the Priests and Idols of Baal, but not the Priests and Idols of Dan and Bethel; he was not sincere in what he did, he picked and chose his way, so as might best stand with his own politic interest; he suppressed one false way, and did tolerate another; and therefore the Lord puts a But upon him, 2 King. 10. 31. But jehu took no heed to walk in the way of the Lord with all his heart, for he departed not from the sins of jeroboam, who made Israel to sin: 
V. Mr. Strong 31. Serm. on 2 King. 10. 31. Dike on Heart, ch. 37. p. 344. Mr. Wil Shepherd, of Sincerity, ch. 5.  This But spoiled all. A man may do much, go far, and show much zeal for God, as jehu did here, and yet be nothing. How fat an hypocrite may go, is abundantly showed by others. The Papists boast much of their zeal, in converting the Indians, when they pervert them rather, and turn them from one kind of Idolatty, to another, and under the Name of Christ, draw them to Antichrist, flaying and massacring those poor souls in a most inhuman, 
See Whites Way to the Church. Digres. 50. p. 358.  barbarous manner, seeking their gold, rather than their good, as appears by History.  
11 The better men are, the longer many times they live.  
jehu was one of the best Kings that ever Israel had since the Tribes were divided, and he reigned longer than any King of Israel before him did, and but one after him that reigned longer, and that was jeroboam the second, Iehu's grand child, who reigned one and forty years, when Jehu reigned but eight and twenty. Piety hath the promise of long life, Prov. 22. 4. And if such as honour their natural Fathers, shall have their days prolonged, how much more such as honour their heavenly Father?  
12. Death spares none.  
Jehu, valiant, 
See more in my Comment on psal. 82. 7.  powerful, politic, active, successful Jehu dies. No privilege nor prerogative can preserve men from the grave; Death is that great Leveller, which lays all in the dust; it is the way of all flesh, and therefore we should prepare to meet it.  
12 Jehoahaz, the Son of Jehu, succeeds his Father, both in his sin, and in the Throne; he reigns seventeen years over Israel, and hath the usual brand set on him, which his predecessors had, viz. that he did that which was evil in the sight of the Lord, in following the sins of Jeroboam, who made Israel sin. This kindles God's wrath against him, and makes it burn like fire, insomuch that the Lord delivered Israel into the hand of the Syrians, who oppressed them very sorely, both in their persons and estates, and made them like the dust by threshing, i. e. very weak and contemptible (like corn which is too much thresht, which is broken and scattered about) leaving them but fifty horsemen, ten Chariots, and ten thousand footmen, a poor Guard for a Kingdom, 2 King. 13. 3. 7. 22.  
Quest. But what doth Jehoahaz do in this his deep distress?  
Answ. He goeth to his prayers, as wicked men use to do, nevertill necessity and deep distress doth drive them. They make not prayer a duty, but a refuge; yet such is the goodness of the Lord, that seeing the deep distress his people were in, and the sad oppression they lay under, he answers the prayers of this wicked man, and gave Israel a Saviour, and Deliverer, so that they dwelled quietly and securely as before.  
Quest. But what was the ground of all this mercy?  
Answ. Nothing but God's free Grace; though they were most unworthy, yet the Lord was gracious to them, and had compassion on them because of his covenant, 2 King. 13. 23.  
Obs. 1 Those that will not serve God, shall be slaves to men.  
Israel forsakes God, and God forsakes them, and delivers them into the hand of Hazael, and into the hand of Benhadad his Son, who oppressed and vexed Israel all their days, 2 King. 13. 2, 3.  
2 Even wicked men, when they are in deep distress, will pray.  
Idolatrous Jehoahaz is brought very low, and now he prays. The Heathenish Mariners can pray in a tempest, 
Qui ●escit orare, discat navigare, yet how many that go to Sea, instead of praying, curse and swear?  and call on Jonah so to do, Jonah 1, 5, 6. A wicked Pharaoh in time of trouble may beg the prayer of a Moses, and Saul of a Samuel. How many profane persons amongst us, when they are sick, and dying, yet will send again and again for those Ministers to pray for them, whom they hated in their health? When the Devil was sick, etc. We read of four sorts in one Psalm that cried to the Lord in their trouble, viz. Travellers, sick-men, Seamen, Captives, Psal. 107. So did Israel, Judg. 10. 10. Psal. 78. 34.  
3 God hears the prayers of wicked men, and sometimes answers them, so as to deliver them from temporal distresses.  
Many a time did Israel cry hypocritically to the Lord, only in their trouble, and he delivered them out of their distress, Psal. 78. 34, to 39 So he dealt with Ahab, 1 King. 21. 29. And Rehoboam, 2 Chron. 12. 7.  
Wicked men may pray to God, as to a Creator, and he may hear them, though they cannot pray to him as to a Father. He is a God of pity and compassion, and the very distress and misery of the Creature Virtually, though not Vocally, cries unto him for mercy. He that hears the cry of the Ravens, cannot but hear the cry of his rational and more noble Creatures. This Reason is given in the Text, Vers. 4. He saw the oppression of Israel to be great, and therefore he heard and delivered them.  
4 God usually suffers things to come to extremity, before he deliver.  
Israel is brought as low as the dust; great, doubtless, was the slaughter, when but fifty horsemen were left, and ten Chariots, and ten thousand foot, what are these to save a Kingdom? God could have prevented this, but for the greater manifestation of his wisdom, 
See my Comment on 2 Tim. 3. 9 p. 182.  power and glory, he oft deals thus with his people.  
5 Magistrates are the Saviour's of a people.  
God gave Israel a Saviour, Vers. 5. i. e. He raised up Joash, the Son of Jehoahaz, who regained the Cities which his Father had lost, 2 King. 13. 25. and prevailed mightily against the Syrians, as did Jeroboam his Son, 2 King. 14. 27. Hence Magistrates in Scripture are oft called the Saviour's and Deliverers of a people, Judg. 2. 16. 
See more in my Conment on Psal. 82. 1.  and 3. 9 2 King. 14. 27. Neh. 9 27. Prov. 11. 14. Obad. 21. There is but one common Saviour of us all, and these are subordinate Saviour's under him, as Moses, Gideon, Jeptha, Deborah, Barac, Joshua, David, etc. We should therefore love, honour, respect them, pray for them, pay to them, and defend them whom God hath raised for our defence. In their peace, lieth our peace, we should therefore be tender over them.  
6 Nothing works on hardened sinners.  
No judgements, nor mercies; Israel here is brought as low as the dust, God hears their prayers, gives them a Saviour, raiseth them out of the dust, and yet Israel is Israel still, as Idolatrous and forgetful of God as ever; and that foul But still lies as a blot upon them, 2 King. 13. 6. But they departed not from the sins of Jeroboam, who made Israel sin. 
Phryges' Plagis, Prov.  Phrygians (they say) are amended by blows, but no beating will mend these: So true is that of Solomon, let a sinful fool be brayed never so long in the mortar of affliction, yet his folly will not depart from him, Prov. 27. 22. You may beat him to death, before you can beat his folly out of him, Jer. 8. 28, 29.  
Neither do mercies win them, Isa. 26. 10. Unless God set in with his Spirit, nothing works kindly upon our souls, but men will be made more obstinate by judgements, and more loose by mercies. Besides, Elisha living in those times (no doubt) but he had forewarned them of the evils approaching, and yet nothing works upon them.  
7 The ground of all God's goodness to his people is no merit of ours, 
See more in my Comment on 2 Tim. 4. 8. p. 408, 409.  but only his own free grace and love, 2 King. 13. 23.  
8 No might nor manhood can save a sinful people from ruin.  
King Jehoahaz here is said to be a man of Might, and one that with abundance of courage and valour fought with the Syrians, yet still they prevailed against him: so that it was not want of courage, but want of conscience in him and his people that undid them. Their Idolatry was their worst enemy, and strengthened their enemies against them.  
13 Jehoash or Joash succeedeth Jehoahaz his father, both in his dignity and iniquity. He reigned sixteen years, and hath the common But and brand put upon him that his Predecessors had, 2 King. 13. 10, 11, 12, 13. He obtained three great Victories against the Syrians, of which Elisha foretell him. 2 King. 13. 17, 18, 19 and rescued many of the Cities of Israel from them, and thereupon is called their Saviour and Deliverer, 2 King. 13. 5, 25. He also prevailed against Amaziah King of Judah, and pillaged the Temple of Jerusalem, with the King's house, 2 King. 14. 13. and which makes most for his praise, though he were a King, yet he goes to visit the sick Prophet Elisha, 
He sends not a servant with a How do you? but he waits upon the poor Prophet in person, etc. V. Mr. Sam. Ainsworth his Sermon at Mr. Pernes Funeral, p. 1, 2, 3.  weeps over him, and calls him, My Father, my Father, the Chariot of Israel, and the horsemen thereof. Such tender affection and reverence did this wicked King bear to this man of God, whom he acknowledged to be the Walls and Bulworks, the Ammunition and defence both of Church and State, who by his praying and preaching, did more for the defence and safety of Israel, than all their Armies could do.  
1 Obs. It is dangerous following our forefathers in sin.  
jehoash doth so, and is punished for his pains. People are so besotted with the example of their Parents and Ancestors, especially if Idolaters, that they will after them what ever come of them, 2 King. 17. ult. which made the Lord to add that commination to the end of the second Commandment, (which he doth to no other Commandment) against those children which should walk in the steps of their Idolatrous forefathers, 
A me & a vobis recedant qui dicunt, nolumus esse meliores quam patres nostri, Bern. Ep. 93.  and often forbids that sin, as foreseeing our proneness to it, Ezek. 20. 18, 19, 20. Psal. 78. 8. Zach. 7. 4. and bids us to the Law, and not to Examples, Isa. 8. 20. If joash would have followed his Predecessors, he should have set before him the example of Abraham, 
Optimum est majorum ve●tigia sequi, si recie praecesserunt. Cato.  Isaac, and jacob, and not of jeroboam an Idolater that had misled so many into sin and misery. We may follow our forefathers so far as they followed Christ, and no further. But such is the bewitching power of Superstition, that when once it hath got possession and rooting in men's hearts, it is seldom ever rooted up again, but runs from generation to generation, till all be cut off. Idolatry hath so many flesh-pleasing, pompous Rites and Ceremonies, such seeming sanctity and devotions, such splendour of Temples, Images, Organs, and other allurements as are very taking with carnal men; besides the fat Bishoprics, Denaries, Cardinal-ships and Kingdoms with which they entice many from Christ. This was that which made all these Kings of Israel keep up the worship of the Calves, that they might keep the people from going from them to jerusalem.  
2 Obs. Men may conquer others, and yet not conquer themselves.  
joash here beats the Syrians three times, recovers many Cities from them, takes the King of judah prisoner, and yet himself is a prisoner to sin; he pillageth Jerusalem, and the Devil pillageth him. He is called the Saviour of Israel, and yet himself was not saved from his iniquity; for he lived and died an Idolater. So true is that of Solomon, Prov. 16. 32. He that can rule his own spirit, 
Fortior est qui se, quam qui fortissima vinc●t Maenia. Lucan.  is better than he that taketh a City. Alexander that could conquer others, yet Wine and Women conquered him.  
3 There is none so wicked, but there is some good in them.  
Joash here a wicked King, yet visits the Prophet in his sickness, sympathizeth with him, and weeps over him in his affliction, considering the great loss that the Church and State would receive by his death; he gives him honourable Titles, savouring of much respect to him. How would some Atheistical Sectaries amongst us have railed at this King for calling the good Prophet Father, and styling him, The Chariot of Israel, 
See Mr. Obad. sedgwick's Ser. on 2 King. 2. 12. preached 1654.  i. e. The Shield and Buckler, the best defence that Israel had. Those Sots and Satan's, whom the Devil hath blinded, and strongly deluded, are not worthy of an Answer [yet if any would see them answered, let them peruse my Comment on 2 Tim. 3. 17. p. 296.] Wisdom is justified of her own children; 
Cum istius farinal hominibus non est operose disputandum, nam neque id merentur illorum dogmata quae difficult atem ●ullam continent, neque ill is reddes magis convictos, sed polius arrogantiores, etc. Hornbeck summa Controvers. lib. 6 p. 386: Virtutem incolumem odimus, sublatam ex oculis colimus invidi. Horat.  and though this ungrateful world vilify God's Ministers whilst living, yet when they are dead, they are ready to adore them.  
4 There is no loss in showing kindness to the Prophets of God.  
The King comes to visit the Prophet in his sickness, and the Prophet by way of gratitude assures the King of a threefold victory, which he should have against the Syrians, 2 King. 13. 25 etc. The Lord takes the kindness which we show to his Prophets, as done to himself. He that honours them, honours him whose Ambassadors they are. Ebedmelech, that showed kindness to jeremy, hath his life given him for a prey, jer. 39 17, 18. He that receives a Prophet, in the name of a Prophet, and shows kindness to him upon that account, because he is a Minister of Christ, shall have a Prophet's reward, Mat. 10. 41. i e. He shall have an eminent reward, fit for such a one as hath promoted God's service in a high degree. Gaius lost nothing by such guests as john, nor the Shunamite or Sareptan Widow by entertaining Prophets; of such Christ seems to say, as Paul did of Onesimus, if he owe thee aught, put it on mine account, I will repay it.  
5 He died,  
The most potent, puissant, successful Conquerors of the world, are conquered by death. As I have showed before.  
14 Jeroboam the second succeeds his Father Joash, and reigns one and forty years; not one of his rank reigned so long; he was one of the most prosperous, successful, and victorious of all the Kings of Israel, since the division of the ten Tribes. He recovered the ancient borders of Israel from the Syrians, and made them tributary to himself. The ground of all this goodness is given, 2 King. 14. 23, 25, 26, 27, 28. The Lord saw the affliction of Israel, that it was very bitter, for there was none shut up or left, nor any helper left, therefore the Lord out of his wont mercy raised up Jeroboam to be a Saviour to them; Yet he is stigmatised with the old brand that his predecessor had before him, v●z. That this New Jeroboam was a chip of the old block, for he did that which was evil in the sight of the Lord, and departed not from all the sins of old Jeroboam, the Son of Nebat, who made Israel sin, 2 King. 14. 24.  
And that which aggravates his sin is this, 1 That he sinned against great Light, for in his days preached Jonah, Amos, Hosea, three very famous Prophets. 2 Against great Love, for the Lord sent Jonah to prophesy of victory, and good success unto him, 2 King. 14. 25. But since he profited not by this Prophet's Ministry, the Lord sends him to Niniveh the chief City of the great Empire of the Assyrians.  
Obs. 1 When a Nation is in its most prosperous and flourishing condition, it may be nearest ruin.  
Israel never flourished (since the division of the ten Tribes) under any King, as it did under this: Joash and Jehoahaz had done valiantly before, but Jeroboam excels them all. Under him the Kingdom flourished▪ in riches, honours, victories, and great success. But after this its honour and power still decayed, till it was totally ruined. It was in this King's reign, that Hosea foretell the destruction of Samaria, Host 1. 1. And Amos foretell the ruin of Jeroboam and his house, Amos 1. 2. and 7. 8, 9, 10, 11. Idolatrous Kingdoms cannot stand long; Babylon may think to sit as a Queen, but sorrows shall at last surprise her, and no worldly pomp or power shall be able to keep off God's judgements from her, Rev. 18. 7, 8. All Kingdoms have their rise and ruin, and when they be at the height, than they decrease and moulder away, as we see in the Assyrian, Babylonian, and Persian Monarchies; what vast Dominions had they? yet all are vanished and come to nothing.  
This should keep us humble in the midst of all creature-comforts. Pigeons, when they fare best, are most fearful. In the highest prosperity remember that a change will come. Hence it is, that when ever the Lord gave Israel a mercy, he presently adds a caution, 
Magni pectoris est inter secund● moderatio. Sen. Magnae felicitatis est a felicitate non ●ixci. Clemangiis.  that they forget not him the giver of it, Deut. 4. 1, 2, 6, 9 & 8. 11, 13, 13, 14. He hath made a good progress in the School of Christ, who hath learned to use prosperity as well as adversity aright. Paul had learned both these lessons, he could be abased, and he could abound, Phil. 4. 12.  
Object. We have arms and ammunition, and therefore we need not fear.  
Answ. The Lord takes off that, Host 1. 4, 5. Yet a little while, and I will cause the Kingdom of Israel to cease. i e. I will put an end to that Kingdom, and utterly destroy it. But how doth that appear? Why, I will break the bow of Israel. The bow is here put for all warlike Instruments, q. d. I will destroy their ammunition, and bring all the strength of their warlike power to nought.  
2 That God can make use of wicked Instruments for the saving of his people.  
jeroboam hear a wicked man, yet becomes a Saviour to Israel; though he intended self, yet God makes him a deliverer of his people. If God will help his Church, he cannot want Instruments; The very Earth shall help the Woman, Rev. 12. 16. i e. Wicked men, who are as vile as the Earth, shall yet be assistant to the Church of God.  
3 When a people have the best Preaching, they may be nearest ruin.  
Israel now had three extraordinary Prophets sent unto them, viz. jonah, Amos, Hosea, three eminently holy, bold men, that spared not to tell them of their sins, as appears by their Prophecies; yet Prince and people contemning their warnings, and persisting in their sins, about thirty years after they were rooted up, and lead into captivity by the proud Assyrian; So it was with jerusalem, it had the best Preachers not long before its ruin. There was Christ and his Apostles, but they contemning the Gospel, 
See josephus his History. 1. 7. c. 18.  crucifying the Lord of glory, stoning his Prophets, and abusing his messengers; about forty years after it was sacked by Titus and Vespasian, and laid in the dust.  
London was never so richly stored with pious, painful, learned Ministers of the Gospel, nor the Nation so richly furnished with able and industrions Preachers, as at this day. But if City and Country go on to sleight and vilify the faithful Ministers of Christ, as they have done of late; and instead of the power of Religion, rest content with a formal, hypocritical profession of it; a man that is no Prophet, nor Prophet's Son, may easily foresee judgement approaching. When the Sun shines hot test, harvest is at hand. The glorious sunshine of the Gospel, ripens men apace, either for Heaven, or Hell. God will not bear so long with sinners now, as he did in times of Ignorance, Act. 17. 30.  
4 When God's Messengers are not prized, he removes them.  
If Israel regard not Ionah's Ministry, God will send him from them to Niniveh, that populous City. When people are dead under lively Oracles, and barren under fruitful means, God will either remove that people from the Ministry, or the Ministry from them. He will not always plow the Rocks, and sow the Sands, nor take pains with a people that shall bring forth nothing but briers and thorns; when a people be rebellious, God either takes away his Prophets, or makes them dumb, Ezek. 3. 26.  
Many blame Ministers in our days for removing from place to place, and if they do it without just cause, so do I. But people must know, that there are many just causes of a Ministers removal from one place to another; some of which I shall set down, 

As,  
1 In case of Persecution.  
2 In case of Corporal Weakness and Sickness.  
3 Upon Improvement of Gifts.  
4 When the Maintenance is Incompetent.    
1 In case of Persecution, especially if it be personal, and the Minister be specially aimed at; then our Saviour tells us, that being persecuted in one City, they may fly to another, and reserve themselves for better times. This is granted by all sober men, 
V. Aug. Ep. 180. Aquinas 2. 2aes. Q. 185. art. 5. Pet. Martyr. D. Geo. Abbot, in Thesib. cap. 5. de fuga in persecutione & peste. p. 169. Et prae aliis fowls Past●r Evangelic. lib. 3. cap. 8. p. 204.  and therefore I shall refer the Reader to the Margin for fuller satisfaction. Thus, when a Minister desires to spend himself for the good of a people, but they cannot endure sound Doctrine, 2. Tim. 4. 3. But lay snares for their Minister, and make a man an offender for a word, Isa. 29. 21. And think him too hot, too plain, too precise, and shall unanimously (for the opposition of one or two malicious wretches, should settle us rather) desire us to depart out of their coasts, than the case is clear, and we may shake off the dust of our feet against such wilful contemners of the Gospel, Mat. 10. 14. Though a people's present barrenness under his Ministry be no just cause of his removal, yet when a people shall set themselves maliciously against a man's Ministry, it varies the case. God removed Lot from the Sodomites, when from day to day they vexed his righteous soul with their malicious wickedness.  
2 In case of Sickness. 
Non mutat sedem, qui non mutat mentem, i. e. qui non avaritiae causa, aut dominationis, aut propria● voluntatis, vel delectationis su● migrat de civitate ad civitatem; sed causa necessitatis & utilitatis mutatu; Pelag. Epist.  Some constitutions will not away with some Climates; a Minister may love a people, and they him, and yet for want of health and strength to go thorough with the work of his Ministry, he may lawfully change places with one of a stronger constitution. The like may be said for those who preach to a great Congregation, but by reason of weakness, their voice is so low, that half the people cannot hear them; in this case they may remove to a lesser Congregation, where they may be better heard.  
3 Upon Improvement of Abilities. A young man begins to exercise his gifts in some obscure Chapel, or little place; but by study and exercise his parts are improved, and he fitted for some more eminent and public place. In this case also a man may lawfully, and without offence remove. The Apostle would have him that used the office of a Deacon we●l, promoted to the Ministry, 1 Tim. 3. 13. A diligent man stays not long in a low place. We see it is thus in all callings, upon Improvement of Abilities. The Barrister is made a Reader, the Reader a Sergeant, the Sergeant a Judge, the Judge a chief Justice, etc. And why will not men allow of that in the Ministry which is approved of in all other professions?  
It is a very safe way to have young men's gifts and lives tried and exercised in lesser. Congregations at first, and being found faithful in a little, then to make them Rulers over greater Congregations. It is a temptation to put a green head into a great place, when he hath neither grace, gifts, nor gravity fit for the place. It either puffs them up, or makes them idle (if the means be great) or else they are discouraged, and sink under the burden, being unable to grapple with the oppositions and contradictions of sinners, which are incident to such great places. They had need to be solid, seasoned, substantial pieces, that have the weight of the building lying on them.  
4 When the Maintenance is Incompetent. If a man have a great family to maintain, but the means is so small, that he cannot maintain his family, nor go thorough the works of his Ministry, with that comfort and credit as becomes a Minister of the Gospel; in such a case also it is lawful to remove. We see it is fo in all callings; if a man cannot live in one Town, he may lawfully remove to another. God would have the Ministers of the Gospel not to beg, 
V. S●l Terrae. cap. 9  but to live comfortably in their Ministry; and to be maintained not like Swineherds, but like the Ambassadors of Christ, with a competent, fixed, honourable maintenance. The Levites that had their Tithes taken from them, left their stations without blame, Neh. 13. 10.  
5 Whereas many think that a Minister can remove at his pleasure from place to place, and get what place soever pleaseth him, they are much deceived; for God hath decreed and fore-appointed Ministers to their places before they are born. He hath decreed how long such a Minister shall abide in such a place, and how long in such a place, Act. 17. 26. and though we are loath to remove, yet when providence calls, be the means more or less, it matters not, we must obey, Gen. 12. 1. 4. Act. 7. 3. 5. And if a Sparrow cannot fall to the ground, nor a hair from our heads, without a providence, much less can a Minister remove from one Congregation to another without a providence; so that the quarrelling Quakers, with the rest of that rout, who rail at us when we justly remove from place to place, do not so much revile us, as the Lord, who is the disposer of us; he is the Potter, and we are the clay, he may raise us, or ruin us, plant us, or transplant us, as he sees good, and none may say unto him, What dost thou? It is not we, but the Holy Ghost that sets us over our flocks, Act. 20. 28.  
Quest. But why doth the Lord remove men from place to place, as he did the Apostles sometimes, why doth he not fix them to one place?  
Answ. The Lord is a free agent, and is not bound to give us a reason of his doings, it may satisfy us that it is his good pleasure to have it so, Psal. 39 9 Matth. 11. 25, 26.  
2 If nothing will satisfy you without a Reason, reasons enough may be given.  
1 Sometimes people hate and persecute their Ministers, and look upon them as a burden, not a blessing; it is fit such should be eased, and made to know the worth of the mercy, by the wanting of it.  
2 Sometimes people are barren under the means of grace, and do not value the Gospel according to its worth, it is just with God to remove it to those who will prise it better. When the jews contemned the Gospel, the Apostle left them and went to the Gentiles, Act. 13. 46. The Kingdom of God shall be taken from such, and be given to those▪ that will bring forth the fruit of it.  
3 As for the Apostles, there was great reason why they were not fixed to one place:  
1 Because the Church was then in planting, but not planted.  
2 They were to spread the Gospel over the world, and therefore were not confined to any fixed charge.  
Caution. Yet to prevent scandal, these Cautions would be remembered.  
1 Because many are apt to cavil and cry, Ministers are covetous, and remove without a cause; let none remove rashly, ambitiously, self-seekingly, but judiciously, and piously, for the profit and edification of the Church; and the better to stop the mouths of adversaries, it were well if in such cases men would not be their own judges, but refer the hearing of the case, with all its circumstances, to the Presbytery, or for want of that, to some neighbour Ministers, who are able to judge and determine the case.  
2 They must do what in them lies to provide an able successor for the place they leave, 
See my Comment on 3▪ Tim. 4 12.  that the Church be not unprovided of a faithful Pastor.  
3 If after all this, any shall be found to make it their trade to remove from place to place, solely to get more means, and shall refuse to refer their cause to the hearing and determination of sober, pious, judicious Ministers, let them bear their shame for me, I shall never plead for such.  
By all that hath been said, we may see,  
1 That some offend in the Defect, whilst they hold it unlawful for a man upon any occasion to remove, whereas Christ who is the Lord of the harvest, hath not only power to call Ministers, but also to transfer them from one Church to another; 
See more Calvin Epi●t. 209. Chemnit. loc. come. P. 322 Heming de Pastore, p. 211. & prae aliis Bowls Past●r. Evange●ic. lib. 3 cap. 7.  and therefore it is not in the power of any man absolutely to indent with any people to stay so long, or so long with them.  
2 Others offend in the Excess, when upon every light occasion, without any urgent necessity, or benefit to the Church, they forsake their proper charge, and chaffer for Parishes as Horse-coursers do for horses; or as Seneca saith of sick men, Mutationibus ●●●●tur pro remediis, they think to cure their sick souls with changing of their seats, as the dropsy man thinks to cure his dropsy with change of drinks.  
15 Zachariah son to jeroboam, succeeds him, both in the Throne, and in his sin, and hath therefore the common brandset upon him, viz. That he did that which was evil in the sight of the Lord, as his Forefathers had done. He was so far from repenting of the wickedness of his forefathers, jehu, jehoahaz, joash, and jeroboam, that he justified them in their abominations, by walking in their sinful paths. This his obstinacy so incensed the Lord against him, that when he had reigned but six months, he cut him off by Shallum, who killed him openly; so wicked was he, and so illbeloved, that the people let him be slain before them, they did not oppose, but rather approve of what was done, 2 King. 15. 8, 9, 10. This was the time of the Kingdom of Israel's wane, things grew worse and worse with them, one judgement following in the neck of another, till they were quite destroyed; and one wicked King rising up as God's executioner to do justice upon another, till all was overthrown.  
Obs. 1 God faithfully performs what ever he promiseth.  
God promiseth jehu, that his seed should sit upon his Throne, to the fourth Generation, and see it here punctually performed; and if he thus faithfully keep promise with his enemies, who daily provoke him by their ingratitude and Idolatry, what will he not do for his people, who serve him sincerely? He that thus keeps touch with his enemies, will never fail his friends. Though for a time he may hide himself, to try and exercise their graces, yet not one tittle of all that he hath promised▪ shall fail.  
2 God is faithful in fulfilling his threatenings, though it be long first.  
The Lord threatened to avenge the blood of jezreel upon the house of jehu, Host 1. 4. and now about one hundred years after, Zachariah the last of Iehu's race, is slain. Though God defer long, yet he comes at last; though his mill grind slow, yet it is always sure.  
3 Still see how wicked Parents bring a curse upon their children.  
Iehu's sin helps to cut off his Son Zachariah suddenly, for he reigned but six months.  
16 Shallum, 
Male par●a, male pereunt Regna.  a man of a new stock, having slain Zachariah, reigns in his stead one month; so quickly doth the hand of justice find out bloody Usurpers, and retaliate their sins; for as he slew Zachariah, so Menahem slays him. As men meet to others, so usually God meats to them again, Mat. 7. 2.  
17 Menahem slays Shallum, and reigns ten years in his stead. 1 He was an obstinate Idolater, for he walked in the Idolatrous steps of his predecessors, whom God had punished before him, and his own hands had been the executioner of God's wrath upon one of them, 2 King. 15. 18.  
2 He was cruel to all that submitted not to him. He came to Tiphsah, a City situate in the way to Tirzah, demands admittance, which being denied to him, an Usurper, in his wrath he puts all to the sword, without distinction of old or young, male or female, and which adds to his cruelty, he ripped up the women with child, 2 King. 15. 16. Now if Menahem do thus to those that withstand and oppose him, a Tyrant, wha● shall be done ●o Me●ahem, who opposed God, and seduced his people from him to Idols?  
Quest, But why did the people oppose Menahem?  
Answ. They knew him to be a Tyrant, and bloody Usurper, and came to the Kingdom by murder, and therefore the people are not to be blamed for shutting their gates against him, till they had better satisfaction about his ti●le to the Crown; and if Mena●em had been an ingenuous, valiant spirit indeed, he would have loved them the better for their fidelity and constancy, supposing they would have been as faithful to him when he had been settled amongst them; but men that are void of prudence, piety, and true valour, are satisfied with nothing but blood. None so cruel as the cowardly Tyrant, when he conquers.  
3 He was Tyrannical; He exacted by force no less than a thousand talents of silver, which was, three hundred seventy and five thousand pounds, to give to Pull, the King of Assyria, that so he might settle the Kingdom faster on himself. He came to the Crown by Treason, Murder, and Usurpation, and having a guilty conscience, he feared lest some might rise up against him, as he had done against others, and therefore he ●abours by might and main to secure the Kingdom to himself. Usurpers fear shadows many times, judg. 9 36. They fear, where there is no cause of fear.  
This Menahem (saith josephus) was a Captain, and great Commander in King Zachariah's army, he hearing that Shallum had slain his Master, came with the army, and destroys Shallum; as Omri destroyed Zimri, and succeeded him in the Throne.  
Obs. 1▪ Tyrants and Traitors seldom live to be old.  
In the space of one year there are four Kings of Israel succeeding one another, viz. jeroboam, Zachariah, Shallum and Menahem▪ Abimelech, an usurping Tyrant, reigns but three years, 
V. Mendoza, in 1 R●g. 4. 22. Sect. 16. p. 262.  and then is killed by a woman. judg. 9 22, 53. The Popes of Rome, how quickly were many of them cut off? 
B●●●i●●●●t n●●●●●e est, cum n●c D●● ni●antur, nec j●●e gera●tur, nec b●●●volentia t●neantur. Wolphius.  Some reigned not a year, others not a quarter, othe●s a month, others a week, and some but a few days. How many Popes did Queen Elizabeth outlive, though they cursed her with Bell, Book, and Candle? So true is that of Solomon, Prov. 28. 2. For the transgressions of a Land, many are the Princes thereof. 1 There are many striving at the same time one against another for the Crown. Or, 2 There are many in a short time succeeding one another; such sudden changes are hurtful both to Prince and people, and are apt to raise tumults and insurrections, because a people are unacquainted with the men, and their manners. When people do wickedly, both they and their Kings do perish, 1 Sam. 12. 25.  
2 Tyrants have more care of themselves, than of the people.  
Good Rulers are men of public spirits, they serve not themselves, but their Generation, Act. 13. 36.  
But tyrannical Menahems tax and pole, fleece and slay, not for their people's good, but to settle the Kingdom on themselves.  
3 God wants not Rods to punish a perverse people.  
When the Syrians have done with Israel, now he raiseth up the Assyrians, who distressed them more than the former, till they were totally ruined, 2 King. 17. 6. When lesser Rods do not mend a people, then come greater; yea rather than fail, one wicked man shall be executioner to another, as we see in these wicked Kings.  
4 See here how misery still attends Idolatry at the heels.  
Menahem walked in the Idolatrous ways of jeroboam, and the King of Assyria presently falls on him. So 1 Chron. 5. 25, 26.  
5 Idolaters are barbarous, bloody men.  
Who ever saw an Idolater that was not cruel? Idolatrous Menahem, what cruelty doth he exercise on all sorts and sexes? He kills his King, and now murders the people. Tyrant's are like dropsie-men, the more blood they drink, the more thirsty they are. The cruelty of Papists in notoriously known to the world. Ask England, Scotland, Ireland, France, Germany, Savoy, Poland, and all Protestant Nations, and they will ●ell you of many thousands that have been most inhumanly slain by that man of sin. No less than thirty thousand Protestants were slain at the Parisian Massacre, 
See Mr. Whites Way to the Church. Digres. 50. p. 358. and Mr. Cl●rks Martyrology.  1572. in a month's space. Go to the Indians, and they will tell you sad stories of the butchery and barbarous murders committed by the Papists there.  
6 Idolaters usually are great oppressors.  
They impose heavy burdens upon their people; so did Menahem here, and so did Solomon before him, when he fell to Idolatry, and Rehoboam his Son adds to their burdens, 1 King. 12. 4, 11. It is just with God, when men will not serve him with gladness of heart, in the abundance of all things, and submit to his easy yoke, then to put an Iron yoke of oppression upon them, that they may know the difference between his service, and the service of Idols, Deut. 28. 47, 48. 2 Chron. 12. 8. Host 5. 11. Such as can so easily part with spirituals, shall lose their temporals. Those that will not have grace, shall not have riches long.  
18 Pekahiah succeeds his Father, and therein is more happy than his Father, who gained the Kingdom by murder. He reigned two years, and did evil in the sight of the Lord, as his predecessors had done before him; and therefore he hath the common brand set upon him, 2 King. 15. 22, 23, 24, 25. Pekah the son of Remaliah, a Captain of his own, conspires against him, and slays him in his Royal Palace at Samaria. Argob and Arieh, with fifty of the Gileadites, are thought to be Pekah's partners, who aided him in the murder of their sovereign. Others conceive they were on the King's side, and slain with him. But the first opinion is conceived to be most genuine.  
Obs. 1 God many times visits the sins of the Fathers upon the children, especially when they walk in their steps.  
Menahem killed his King, and now God raiseth up one to kill his Son. Thus wicked men that get riches and Kingdom for their children by indirect means, get a cu●se for them and bring them into many straits and miseries, which otherwise they might have avoided.  
2 If God be against us, no place can secure us.  
Let Pekahiah get into Samaria, the City Royal, and be guarded in his Palace there, yet God hath a Pekah that shall find him out, and slay him in his own Palace, for his sin, and the sins of his bloody Father.  
3 If we take the fifty Gileadites for the King's friends and assistants, then observe, That such as side with great men in their sins, must look to suffer with them.  
No doubt but these Gileadites gloried, that they were admitted to be Courtiers, and Assistant to the King, but as it proved, they had better have been Carters, for than they had not perished, as they did. It is dangerous living in Prince's Courts; 
Procul a Iov●, procul a fulmin●.  they live safely, who live privately; especially it is dangerous to have communion and fellowship with the wicked. Good jehosaphat joining with wicked Ahab against the Syrians, had like to have lost his life into the bargain. The Geese in the Fable that joined with the Cranes in preying upon the fields, were killed for company.  
19 Pekah having killed Pekahiah, reigns twenty years in his stead; He also did evil in the sighed of the Lord, and hath the common brand, 2 King. 15. 27, 28. He was born of obscure Parents, his Father Remaliah was a private person, and therefore by way of contempt he is called Remaliah's Son, and the tail of a firebrand, Isa. 7. 4. and 8. 6. He is punished for his obstinacy and Idolatry.  
I With the loss of ● great part of his Kingdom; All the people of the Land of Napthali were lead into captivity by Tiglath-Pileser King of Assyria, 2 King. 15. 29. Two Tribes and a half beyond jordan, with Napthali and Zebulun on this sid● jordan, were now carried all away, and this was the beginning of Israel's sorrow.  
2 With the loss of his life. Hoshea conspired against him, and slew him, Vers. 30. Tyrant's oft come to violent ends, and those that slay their Sovereigns, shall have some that will slay them. If Pekah kill Pekahiah, Hoshea shall kill him. As he came to the Kingdom by murder, so by murder he loseth it.  
Obs. 1 Idolatry from ●irst to last is still attended with misery.  
Pek●h pe●sists in the Idolatrous steps of his predecessors, and now see how many Cities and Regions are lost, 2 King. 15. 29. Ijon and Abel-beth-maachah, and janoah, and Kedesh, and Hazor, and Gilead, and Galilee, and all the Land of Napthali; so that upon the point, five Tribes of Israel were lost. This was the first captivity of Israel.  
2 The troubiers of God's people many times are men of sordid and obscure Originals.  
Pekah here Rema●iahs Son, and the tail end of a brand, which retains not fire long, but after a little smoking vanisheth, it is he that molests judah the people of God, Isa. 7▪ 4, 5, 6. It was Alexander, a Smith, not a Goldsmith, or a Silver-Smith, but a Coppersmith, that molested Paul, 2 Tim. 4. 14. David complains that the abjects and dregs of men gathered themselves against him, Psal. 35. 15, 16. and job complains of such, job 19 18. and 30. 1.  
20 Hoshea the last King of Israel, having slain Pekah, reigns nine years in his stead; and though he were the last of all the Kings of Israel, yet he also is branded for one that did evil in the sight of the Lord, though he was not altogether so bad as the other Kings of Israel that were before him, 2 King. 17. 1, 2. Where there is any goodness, God takes notice of it, and commends it, as I have showed before. This will appear, 1 In that he did not worship Baal, nor serve the Host of Heaven, as s●me of his predecessors had done before him. He abandoned the grosser Idolatry of many of his Predecessors, and secondly, He suffered such of his subjects as would, to go up to worship in the Temple of jerusalem, which the former Kings of Israel would not permit, but laid snares for them, Host 5. 1. But when Hezekiah proclaimed a Passeover, many of the ten▪ Tribes went up to keep it in Jerusalem, 2 Chron. 30. 11.  
Yet see how judgement still attends upon Idolatry, Murder and Treachery.  
1 God's hand lies heavy upon King Hoshea himself, he is subdued and made tributary to Salmaneser King of Assyria, 2 King. 17. 3. See the unconstancy of worldly honours, Hoshea to day a King, to morrow a prisoner; hence he is called a bubble, or foam, that soon vanisheth, Host 10. 7.  
2 He breaks Covenant with the King of Assyria, conspires against him, and seeks to So, the King of Egypt for aid, refusing to pay the annual Tribute which he had covenanted to pay. Upon this Salmaneser shuts him up, and binds him in prison, 
Rex ipse captus su●t, & vinculis addictus, nam licet Paulo ante, V. 4. in vincula dicatur esse conjectus, id tamen dictum est per Prolepsim, quae saepe ante suum tempus na●rationem anticipat. Sanctius.  Vers. 4. This was done (saith Sanctius) after the City was taken, though by a Prolepsis it is mentioned before. This is the fruit of Treachery and Impatience; when men seek by indirect means to get out of troubles, they do but double them, and multiply sorrows to themselves.  
3 This is not all, for judgement doth not only light on the King, but on his Kingdom also. Samaria the Metropolis, and chief City, is taken by Salmaneser King of Assyria, after three years' siege, and the whole Kingdom overthrown. The Israelites are carried captive out of their own Land into Assyria, and a mixed people of foreign Nations are planted in their Land, 
He that would see more of these twenty Kings of I●rael, let him peruse josephus his History. Alsteeds Encyclopaed. Histor. l. 32. c. 17. p. 2039.  who made up a Mongrel Religion, consisting of Paganism, and Judaisme, fearing the Lord, and serving their Idols too, 2 King. 17. 33. ult.  
Seeing all these twenty Kings of Israel were so wicked, we may  
Observe 1 That few great men are good men.  
From the division of the ten Tribes, to the captivity of Israel, there was not one good King of Israel, that Kingdom remained Idolatrous, from first to last. There was a continued Series of Idolatry that did run thorough the whole race of their Rulers. They should have seen to their people that they had lived in godliness and honesty, and they were a means to lead them in paths of ungodliness and Idolatry; They sinned directly against their office, for God sets up Magistrates to rule for him, but these lead their people from him. All other creatures observe the word of God's command, and fulfil the end of their Creation, and are therefore called God's servants, Psal. 119. 9●. All are thy servants. The Sun, Moon, Stars, Plants, Brutes, all act in their Orbs, a●d Spheres, for their Creator's praise; only man rebels against him.  
2 All these Kings followed the example of a wicked jeroboam, against the Rule.  
3 They perished not alone, but drew their subjects with them into perdition; yea judah was in part infected by them, 2 King. 17. 19  
4 They acted all this against the warnings of God's prophets, against signal mercies and judgements; all which serves to clear the justice of God in their total extirpation and ruin; we may stand amazed at the stupendious patience of the Lord, who bore above two hundred years with such a succession of Idolaters, and evil doers; when if his patience had not been infinite, and every way like himself, he would not have born two hundred days with them.  
Great places corrupt many, scarce ever better any. It is folly therefore, for any ambitiously to seek Kingship, and high-places, 
Nescitis am●ci quid sit imperare, nam & gladii, & tela cervici●us nostr●s a nostris impendent, imm●nent hastae, undique spic●la, ipsi●●●stodes time●tur, ip●i comites ●ormidantu●, non cibus provoluptate, non iter pro authoritate. Add quod omnis ●tas in impe●io repre●●nditur; senex est quispiam? inhabilis videtur. Si juvenis, inest furor. Dixit Saturn●nus apud Flavium Vopiscum.  from whence so many have broke their necks. We should rather pity and pray for great men, than any way envy them, since they are exposed to so many dangers, and great tentations.  
2 The end of wicked men is miserable.  
What ever the good man's beginning may be, be it never so blusterous and rugged, yet his end is peace, Psal. 37. 37. On the contrary, let the wicked man's beginning be never so pleasant and plausible, yet his end is sorrowful. A good man begins like a Tragedy, but ends like a Comedy; but a wicked man begins like a Comedy, and ends like a Tragedy. Of those twenty Kings of Israel, eight of them at least, if not nine, died violent and untimely deaths; the other twelve, though they died in outward peace, yet had they no true inward peace; how could they, when their Idolatries and spiritual whoredoms were so many? The higher men are, the more hurt they do, and so are nearer to judgement.  
The Kings of judah, as they were generally better men, so they lived longer than the Kings of Israel did, and came not to such untimely ends, but few of them, viz. four, joash, joram, Ammon, and josiah. Besides, in the time of the twenty Kings of Israel, there were but eleven over judah; and of those, Asa by name reigned in the time of eight several Kings of Israel, and those of five several stocks; and Uzziah reigned in the time of six other Kings of Israel, of which, four were of other stocks. It will be our wisdom to take heed of those rocks against which so many have ruined themselves, Sit aliorum perditio, tua cautio; Let us live by Rule, not by Example, and then peace will be our portion, Gal. 6. 16. The godly Kings of judah, that kept purity of worship, and went hand in hand with the Prophets, 
See Mr. strong's 31. S●rm. 〈◊〉 Josh. 1. 8. p. 617.  they flourished, and were victorious. So good it is, to walk in God's way, and keep to the Rule, josh. 1. 8. But the Kings of Israel had loss upon loss, and vexation upon vexation, by enemies within and without, till they lost Life, Land, and all. So ill it is, to walk in carnal by-paths against the Rule.  
3 That Succession, Antiquity, Universality, are all but vain without Verity.  
The Idolatrous Israelites here might have pleaded all these for their Idolatry, it doth not therefore follow that it was just and good. 
Ge●ebrard in C●r●nol. ad a●num 901. Cacolici non Catholici, Papae, Popae; Cardinals, carnales; Dominicani, Daemoniaci; jesuitae, jesuvitae, Riv●●.  Genebrard confesseth, that of fifty Popes in order succeeding one another, there was not one good. They were all Apostatical, not Apostolical.  
4 Such as partake with wicked men in their sins, shall also be partaker with them in their plagues.  
Israel here follows their twenty Kings in Idolatry, and now they must follow them into captivity and ruin; if you would not partake of others plagues, be sure not to partake with them in their sins, Rev. 18. 4.  
HAving showed before that Impudence in sinning is a forerunner of some judgement approaching; I shall now give you an instance of the Impudence, Anarchy, and Blasphemy of our times. The bare reciting of this sinful, senseless Pamphlet, is confutation sufficient.  
Here you may see what is the fruit of that New-light so much cried up by some; it teacheth men to disturb Congregations in God's worship, to bring Pockets to Church, and openly to sow them on the Lord's day, to rail on God's Messengers, and call them liars, to lay their Bastards at God's Door, and father all their abominations on God's Spirit. The Spirit moved, and the Lord (saith this deluded, hardened wretch) stirred him up, and commanded him, etc. And shall not the Lord visit for these things? if Rulers will not, he certainly will. These talk much of the Spirits leading them, but certainly it is an ill spirit that leads them; for God is the God of order, and not of confusion; his Spirit is the Spirit of Peace and Purity, and teacheth men to act according to the word, and not according to their own brainsick delusions. As for his vain scrupulosity, in not daring to use the ordinary names of our months and days, you may see this excellently confu●ed by the learned Dr. Reynold, in his Commentary on Haggai, Ser. 1. p. 8, 9, 10.  In the year 59, in the fourth month, the last day of the month, being the fifth day of the week, 
THe presence of the Lord was felt within me, and in his light he let me see what his pleasure was with me; it was clearly showed me that I should go to the Steeplehouse in Alderman●u●y, the first day of the week then following, and take with me something to work, and do it in the Pulpit at their singing time.  
At which sight I found much unwillingness in myself, yet sitting still with trembling, there came upon me a very great weight, pressing me to obedience; yea a heavy burden was felt, till I had consented to obey; I felt the weight to increase; oh how hard my unwilling will was to yield, but the Lord strengthened me, and having consented, I found a little ease, yea I did resolve in the power of the Lord to go on: I purposed to carry with me a Pocket to sow.  
So the first day morning being the third day of the fifth month after the eighth hour one of the Doors being open, I passed in, thinking to get into the Pulpit to hide myself there till their singing time, and then get up and work; The Sexton spying me, took me by the arm, said, friend, we do not open yet, for it was their Communion day, as they call it: but the time I was in, I found that the Galleries were higher than the Pulpit, and I should have been discovered before their song began; I see the Clerk giving Tickets: so about the ninth hour their Doors were opened, I passed in as one of their own crowd, the throng came in very fast, I got into one of the Galleries to spy if possible to get in the Pulpit some way, but I found none at that time, so they began to read, and I came down, and finding no way to get into the Pulpit, I came to the Table that is prepared so▪ that troop, I thought to get upon the Table to work, but the Table was set round with young men, and when they began their song, they laid on their hats upon the Table, so I standing still waiting on the Lord, having a great mind to do the Lords work, their song being up, my hat offended them, they took it off, and cast it away, and one of the young men gave it me again, I put it on, and it offended again, in so much that Piercefall did perceive me, who came violently, and took my hat off to fling it away, but I held it, than he took me by the hair of the head, and dragged me out, and as one of their own company testified to his face that he struck me, but I cannot say that, but a lusty red haired man did strike me, I supposed him to be an officer in that hateful place, but Piercefall after he had dragged me out by the hair, said, Sirrah, Do you not know William Duike, I said nay, for I did not know him; Sirrah, said he, I put him in prison, and fined him ●en pound, and you must be served so too, and so charged the Constable with me, and went himself in again, and received the Sacrament for all this.  
The Constable told me that I might go away if I would, but in again I must not. So I stood a while, and finding in myself no constraint, I passed away towards morefield's, finding a little ease from the weight of the burden, being faithful to what might be done at that time: but the sixth day of the week, being the eighth day of the month, sitting at work in my Shop but not on the Shopboard, the burden of the Lord came upon me, and the light making manifest the same thing that was not yet done, must be done, and the Lord would not discharge me, but laid a necessity upon me. I beholding this with trembling and fear, I did resolve in the power of the Lord not to eat nor drink, till I had performed the Lords requiring. So having purposed in heart, I greatly desired the Lords assistance; and it was showed me how to do it, and the Lord made way for me.  
So the first day of the week, being the tenth day of the fifth month, I waited opportunity till the singing time began, which when I heard, I passed in, but being fearful to be taken with the hat again, and so lose my main business, for the Lord: I stepped out again, but stayed not, I came in again, I looked towards the Pulpit, and spied the Pew door open, that the Priest might pass up the Pulpit. So I waited, thinking that Edmund Calamy would go up the Pulpit, I intended to get in before him; for thought I, that boy that sits upon the stairs, will open the Pulpit door for the Priest, and I will get in before, but no Priest came, whereupon in the power of the Lord, I fixed my eye upon the Pulpit, and I spied an Iron hook, and I passed thorough the Pew up the stairs, and unhookt the door, and pulled twice, and got it open, and I sat myself down upon the Cushion, and my feet upon the seat where the Priest when he hath told out his lies doth sit down, and having my work ready, I pulled one or two stitches. The people lost their song, and some cried, pull him down, some, break his neck down, and a lusty fellow came up, and did intend to do me a mischief, and rang my neck, as if he would have wrung it in two. So I let go my hold, and he flung me down stairs, but the Lord preserved me, and I felt no hurt; for having done that which the Lord required me to do, I was full of peace; and it had been little to me if they had there taken away, or killed the body. For I was full of joy, and they were full of wrath and madness; so they tore my Coat off, and my hat, and dragged me out, and one took me by the hair, and flung me upon the ground, and some that was without said, why do ye use the man so? but I gate up again, than they dragged me quite out into the street, and there held me, and while they held me, one came, and gave me a violent kick on the shins, and said, he could find in his heart to knock me down, he made my shin bleed, and another kicked me on the other shin, but did not much hurt, another said that I had been some notorious sinner heretofore, and now came to do something that might merit; Presently the Churchwarden, as they call him, came out, and he and the Bell-toller carried me away to the Counter, till their Sermon was ended, as they call it, than they carried me away to Paul's Yard, to stay for the Mayor, but the Sergeant said, he would carry me away to the Mayor's house, and there stay me till he came in, so he did: And all the way thorough Paternoster-Row as I went, the boys kicked my heels, so then the Mayor came in, and they told him that I was at work in the Pulpit; then said he to me, Wherefore did you work there? I said, in obedience to the Lords commandment; he said, It was a false spirit, and said he, Where are your sureties? I said, The Lord was my surety; he said, The Lord would not bear me out in this thing; said he to them, Carry him again to the Counter; so they carried me back again, and there I was till the third day.  
Now let all sober people judge whether I did this thing out of envy against either Priest or People.  
Yea further, I say, the Lord God lay it not to their charge, who have said that I did it in malice, devilishness, and envy; it is the desire of my soul that they might be saved,  And so do write my name, being a Prisoner for the Testimony of the Lord in the Common Gaol in Newgate, London, Committed the 1 5th. of the 5th. Month, 59 Solomon Eccles. 
FINIS.     

A Table of the Principal things contained in the Commentary on HOSEA.  

A.  
ANarchy dangerous, p. 103. 104  
Application of the word necessary. p. 67  
Assurance attainable. p. 41  
Atheism how dangerous. p. 106. 107   

B.  
Barrenness under the means of grace, a great sin. p. 99 100  
Beware of men, amplified in many particulars. p. 92 to 97   

C.  
Carnal policy ruins men. p. 121  
Christ is the Lord. p. 33  
Cities that are great, usually have great sins. p. 69, 70  
And great punishments. ibid.  
Conviction, it is necessary to Conversion. p. 17. 18  
What it is. p. 19  
What ●●easure requisite to conversion. ibid.  
Impediments to Conviction. p. 20  
Motives to get it. p. 21  
Covenant, ●ins against it grievous. p. 78. 102   

D.  
Death is terrible in itself. p. 35▪ 36  
It is a conquered enemy. p. 36. 37  
Not to be feared by Believers. p. 37. 38. 39  
Consolation against it. p. 40  
Divisions dangerous. p. 104 105   

E.  
England's abuse of patience. p. 7. 8   

F.  
Father, God is so to his children p. 53  
Fools, what men are so. p. 21 22  
Forefathers not to be followed in sin. p. 146  
Fortifications cannot shelter a sinful people. p. 71   

G  
God decrees unchangeable. p 40  
God is patient▪ p. 4, 5  
Godly may lie in deep distress p. 33  
Yet God will deliver them. p. 34  
Gods goodness is free. p. 46 134  
Good men are good in bad times. p. 70  
Goodness, if but a little, God owns it. p. 135. 147   

H.  
Hardness of heart a great sin. p. 133  
Hypocrites may go far, p. 16 17  
Hypocrisy a great sin. p. 97 98   

I.  
Idols are vanity. p. 126  
Idolatry brings judgement. p. 87. 88 133. 139. 158. 160  
Ingratitude brings judgement. p. 101. 102  
Innocents', how children be such. p. 80. 81  
How they are punished for their father's sins. p. 82. 83  
Gods hand on them should humble us. p. 85  
Infants are sinners. p. 79, 80  
jeroboam how wicked. p ●115  
judgements of God irresistible p. 55.   

K.  
Kings of Israel very wicked. p. 112 etc.   

L.  
Lesser judgements forerunners of greater. p. 60  
Lukewarmness a sin. p. 104   

M.  
Man's extremity, God's opportunity. p. 34, 35  
Mercies abused hasten ●udgement. p. 52. 53. 54. 55  
Minister's, contempt of them a forerunner of judgement. p. 8. 9  
when they may remove from o●e place to another, this case is handled at large. p. 152 etc.   

O.  
Old Testament God's word. p. 32   

P.  
Pangs on women in travail sharp. p. 12  
Parents, if wicked, bring curses on their children. p. 80  
Patient, God is so. p. 4. 5  
Yet he will not always bear. p. 6. 7  
How to improve his Patience. p. 10  
Motives to be patient. p. 11  
Plain Preaching best. p. 46  
Prayers of wicked men when heard. p. 144  
Privileges abused, aggravate sin. p. 48. 49  
They cannot save a sinful Nation from ruin. p. 50. 51. 52  
Prosperity a forerunner of ruin. p. 149. 150   

Q.  
Quakers how vile. p. 164   

R.  
Rebellion brings destruction. p. 79. 86  
Rewards when given to wicked men. p. 141  
Rep●obates how far they may go. p. 16  
Righteous, God is good to them p. 31  
Rod, the wicked are God's Rod p. 56  
Rulers, when corrupt, hasten judgement. p. 111  
They must destroy Idolatry. p. 140   

S.  
Samaria what it was. p. 62  
Satins depths discovered. p. 8  
Scripture modest. p. 13  
It consist▪ in the sense. p. 31  
It is harmonious. p. 33  
Security dangerous. p. 9 22. 23  
Sels-denial must be Universal. p. 17  
Self-murder unlawful. p. 128  
Sparation unlawful. p. 22  
Similitudes to be used by Minister's. p. 47, 48  
Sin brings sorrow. p. 14. 59 70. 71  
Sin when full. p. 109  
Sins of the Godly do most incense God. p. 49. 50  
It bereaves us of our comforts. p. 58. 59  
'tis a bitter thing, in eight respects. p. 72  
Twenty sins which are Flower deluce of judgement. p. 87  
Superstition vile. p. 119  
Sword a sad judgement. p. 79   

T.  
Tyrant's cut off. p. 157   

W.  
Wicked wife a sad judgement p. 133  
God warns before he smites. p. 64. 65  
Wicked men Gods Rod. p. 56  
They shall at last be burnt. p. 58  
They bring a curse on all about them. p. 84  
Their sorrows are many. p. 12 162. 163  
Will-worship dangerous. p. 120  
Witchcraft abounds. p. 99  
World, w●e must wean ourselves from it. p. 60    

A Table of the Texts which are explained.  

GEn. 6. 6. p. 40  
Exod. 20. 5. p. 81, 83  
Deut. 13. 13. p. 50  
2 Kings 8. 11, 12. p. 84  
2 Chron. 28. 22, 23. p. 68  
36. 15, 16. p. 89  
job 13. 26. p. 73  
18. 14. p. 35, 36  
Psal. 50. 16. p. 6  
Eccles. 7. 1. p. 32  
8. 11. p. 6  
jer. 4. 18. p. 76, 77  
24. 5. p. 58  
L●●. 1. 18. p. 73  
Ez●k. 18. 14. p. 82  
37. 3. p. 33  
Daniel 9 23. p. 45  
Hosea 4. 14. p. 9  
5. 17. p. 65  
9 7. p. 91  
9 12, 13. p. 80  
12. 14. p. 72  
13. 1. p. 53, 58, 59  
Am●. 4. 12. p. 68, 69  
Matth. 10. 17. p. 92  
11. 23. p. 48  
11. 25. p. 46  
Mark 10. 21. p. 17  
john 11. 39 p. 34  
16. 8. p. 17  
Acts 26. 28. p. 16.  
Rom. 11. 29. p. 41  
1 Corinth. 3 22. p. 32  
6. 9 p. 8  
8. 4. p. 126  
15. 55. p. 27, 28  
Philip. 1. 21. p. 38  
2 Thess. 3. 8. p. 89  
Heb. 2. 14. p. 36   
FINIS