An IMAGE OF OUR Reforming Times: OR, JEHV in his proper Colours; Displayed in some EXERCITATIONS on 2 Kings 9 and 10 Chapters: Setting forth The 

Opportunity was given him to do his Work in.  
'Cause he had committed to him to manage.    
ALSO, His 

POLICY,  
ZEAL,  
PROFESSION,  
HYPOCRISY:   With his 

SINS, and their Aggravations.  
REASON for all this.    
In all which he is proved to be a particular Character of our Times: by which, as in a Glass, we may see the state and condition we have brought ourselves into, by our Deviations.  
CONCLUDING WITH A Word to Jehu, Jehonadab his Counsellor, and the despised persecuted People of God.  
By Col. EDW. LANE of Ham-pinnulo.  Isai. 26.20.21. 
Come, my people, enter thou into thy chambers, and shut thy doors about thee: hid thyself as it were for a little moment, until the indignation 〈◊〉 overpast. For behold, the Lord cometh out of his place, to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain.  
London, Printed for L. Chapman, at the Crown in Pope's head-alley 1654.   

A WORD from the PRISON, To the Reader.  
UPon request, I have read (by a running eye) the ensuing Treatise in the Copy; and I find it like a good Jewel in a plain Leathern Case: Although, as B. jewel once said, 
Against Harding.  Faults will escape betwixt a man's fingers, let him look to it ever so narrowly; and be they never so few, yet the Sophisters of our Times can tell how to multiply them in their Arithmetic. Therefore the Lord Jesus make us watchful and wary, who is able to keep us from falling, (these times) and to present us FAULTLESS before the presence of his glory, as jude 24. For it is too too true, that Piety doth now dance attendance to Policy; and jehu (cull gravior est jactura Regionis quam Religionis) is gotten up again (by a mad Metempsuchosis) upon the Stage in England, to act his part. Only in this we are worse than Israel was: for we have many Idols which men adore, and evils which they harbour; (Non unum tantùm Vitulum, sed multos habemus) Not one Calf, but many. And such as refuse, (for their conscience sake) must suffer persecution; as they do, and will do. But though Israel play the harlot, yet let not judah offend. Ephraim is joined to idols; let him alone. And hark! hear! it is the sound of the seventh Trumpet (Rev. 11.) for which the Saints are persecuted, imprisoned, and threatened (of their lives) at this day: and shall the Trumpet give an uncertain sound? God forbidden! O how alike is this Cup to Christ's! (viz. traitor to Caesar, enemy to Government:) therefore Fear not, little flock, Luk. 22.33. and Blessed are they which are persecuted for righteousness sake; for theirs is the kingdom, Matth. 5.10. Open your ears! O ply your Oars! you that row against the stream! lose not one stroke! for ye shall reap in due season, if ye faint not.  
Nicolas of jenvile (a young man) was condemned to die; and being set in a Cart, his father came with a staff, and would have beaten him; but the Officers would not suffer him: at which, the son cries to the Officers to let his father alone, saying he had power over him to do in that kind what he would: but Christ was dearer to him then his dearest friend on earth.  
Hence it was, that Hierome said, that if his father were weeping on his knees before him, his mother hung crying on his neck behind him, and all his brethren, sisters, children, kinsfolks, howling on every side on him; he'd fling them all to the ground, despise all his kindred, run over his father, tread under his mother, to run to Christ and his Cause, though on the Cross.  
And what? shall our bowels be shut up to blessed Jesus, and his crucified Cause, at this time of day? seeing the Rulers, Priests, and Soldiers, have got him up upon the Cross once again, and that through the High treason of the Iudas' of these times. Therefore up! Christians! up! with the Sword of the Spirit! Declare! declare the Decree! Psal. 2.7. March! march! under Christ's banner! and bid de●●●●●e to the Apostates! and present enemies of King jesus! who sputum lingunt ●lick the very spittle of JEHU. The first Battle must he begun by the sword of Christ's mouth, Rev. 19.15. Isai. 11.4. yet they only shall overcome, who love nos their lives unto death, Rev. 12.11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Like sober! solid! sincere! holy! humble! heavenly-minded New-Nonconformists.  
Thou that art ignorant of our danger in these days, mayst do well to learn (with a little self-denial) as a Scholar (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies) that lies along in the dust; and peruse this Treatise with an impartial eye; whereby I believe thou wilt soon see, with Luther, that it is Policy doth ruin true Religion, and persecute the true seed and remnant at this day.  
But be not troubled at these Trials, which are foretold, Mat. 24. Let us fear none of these things we must suffer (for a short time:) behold, the devil shall cast some of you into prison, that ye may be TRIED: Be faithful unto death, and he will give you the crown of life, Rev. 2.10. 2 Tim. 4.7, 8. So Dan. 11.35. and 12.10. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: None of the wicked shall understand; but the wise shall understand. And Rev. 7.14. These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Out of PRISON, he shall come to Reign, Eccles. 4.14. O Blessed prison! (golden privileges!) with the Lamb. Such bonds are become our best chains, through which our souls are mounting into Christ's Paradise, and by which we take many a turn every day in Christ's Whitehall, where we have our life, liberty, light, and the best air, (which no man can keep us from) where we see our King in his beauty, and receive many a sweet visit from him, that others have not the happiness of. Welcome Cross! welcome Crown! As Paul says, God forbidden I should glory, save in the cross of our Lord jesus Christ, by whom the world is crucified to me, and I unto the world, Gal. 6.14. And as chrysostom says, on Eph. 3.1. Non ita beatum Paulum puto, quod in coelum raptus, quàm quod in carcerem conjectus: I hold, Paul was not so happy in his rapture, as in his captivity. Never so happy! heavenly, holy, and translated, as in a Prison! So we! for we are in the Mount, and see all the world under us, and do daily view the downfall thereof. Babylon is falling, is falling, with all her worldly powers, Policies, and Abettors, (New and Old:) For out of Prison we see it, and therefore say it, A dreadful day! a terrible day! a wonderful day of the Lord is coming! and yet a little, little while, and he will avenge the blood of jezreel upon the house of JEHU, and cause his kingdom to cease.  
From the mount of the Lord in my Prison (for my Christ) at Lambeth-house, 2 day 6 month. J. Rogers.   

The Author to the Reader.  
IT is as common as ancient a Custom, for Authors to beg a Boon of their Readers, on behalf of the births of their Understanding the Press midwives into the world. All that I shall entreat of thee, courteous Reader, is, That thou wouldst take heed of Offences; beware of being offended. We are too too apt to stumble at Christ, his Truth, and the Dispenser's of it, if they be not such as are suitable to, and the Truth be not dressed up according to our fancies: therefore saith our Lord Jesus 
* Matth. 18.7. , Woe to the world because of offences. There is a time wherein the Lord will lay stumbling-blocks before a people: 
* Jer. 6.21.  Thus saith the Lord, Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish. Offences and stumbling-blocks are perishing Judgements; Vials full of wrath, that bring WOE upon the world.  
It concerns us to inquire, whether the Age we live in be not one of those times, wherein God is provoked to such great wrath, as to lay stumbling-blocks before our feet, that we may fall upon them, and perish: If so, then how extraordinary wary aught we to be in all our ways, lest we take offence at Christ and his Truth? Many times the Truth is not dispensed in such away nor manner, nor by such persons as we expect; and then how ready are we to cast it aside, and trample on it, and embrace a Lie (because it's suitable to us) in stead of Truth? Because when Christ first came, the manner of his coming was so contrary to their expectations; when they expected he should fill the Palaces of this world with his glory, behold, he is born in a Stable; they are offended at him, they stumble and fall, to the perishing of their souls. Yea, how few were there, that at first saw the glory of his swadling-clouts! a Simeon, and an Anna; two or three old doting people, in the world's account, and a company of shepherds: he came in a way they lest dreamed on. And if we search the Scriptures, we shall find that God hath dispensed his Truth (mostly) in such ways and by such instruments as were most despicable in the eye of man's wisdom, a stumbling-block to the Jew, foolishness to the Greek.  
God hath two great Ends in dispensing his Truth in such a way and manner, as men will stumble at: Judgement upon the World, and Glory to himself.  
1. Judgement upon the World. An Isaiah must go naked, an Ezekiel must portray a city on a tile, raise forts against it, lay siege to it, lie on his side, and eat dung: a Hosea must take a common harlot to wife: an Amos must be called from among the herdsmen, gathering sycomore-fruit: others must be taken from their Publicans seat (in the Custom-house) and fishing trade. And the Truth must be delivered in a dark uncouth manner, in such terms and phrases, under such similitudes and figures, as are very hard to be understood, ridiculous to the world; and sometimes in such a stammering weak manner, as gives (seeming-just) occasion of stumbling and offence: and all to this end, that having eyes, they may not see; 
Isai. 6.9, 10.  ears, and hear not; and having hearts, they may not understand, lest they convert and be healed: God taking occasion hereby, to pour down the dregs of his wrath upon the sons of men. Saith God, Make the hearts of this people fat, etc. And how long? Why until the cities be wasted without inhabitant, etc. And Christ himself carries on this design of God, in his ministry speaking to the people in Parables altogether, fulfilling this Prophecy of Isaiah in them. A just and sore Judgement of God upon a rebellious people, for rejecting the Word and Truth of God.  
2. The end of all is, The glory of God; that God may have great glory out of this confusion. How doth it tend to the glory and honour of God, that such mean despised men, as herdsmen, gatherers of sycomore-fruit, fishermen, and Publicans, should be enabled by the Spirit of God to demonstrate and lay open to men the invisible things of God, the deep mysteries and secrets of his love and rich grace? The less of man, the more of God appears. When once God works upon a man, to the giving of him a true knowledge of things, how glorious is it in his eye? That God should condescend so low, to such mean creatures, and do such great things by so unlikely means, wonderful doth God then appear in the glory of all his attributes.  
If so, how much doth it concern me and thee, to lie continually at the throne of Grace, that not the First of these, but the Second may be wrought in us? O then, let us take heed of Offences, both of giving and taking offences. woe to the world because of offences: it must needs be that offences come; but woe to him by whom offences come: it were better for him, that a millstone were hanged about his neck, and that he were drowned in the depth of the sea. And what great offence is it, both to the world, and to the lambs of Christ, for any who have professed the Truth, to betray it, and flinch back from it, when they see the sun likely to burn hot, loss and persecution in this world like to come? But this is a digression: my Work is to entreat of my Reader to beware of TAKING offence. Offences may be soon taken, but they are not so soon gotten away. It's a hard and difficult thing to close with a Truth, when once we have declared our offence at it. God will do Wonders in the world, such as never were known nor heard of before, as will make men's ears to tingle: when we see such things a doing, let us have a care of being offended, lest we stumble, and fall, and perish, upon our own stumbling-blocks, which by our offences we lay before our own feet.  
If God should totally withdraw himself from, and lay aside (the present selfseeking, apostatising Clergy, as at Christ's first coming he cast off the Clergy of the Jewish Church, that were grown depraved, and hypocritically wicked) that generation of men, which he hath used so long a time, to dispense his Word and Will by, and go once more among the Publicans, Fishermen, and Mechanics, to seek out and take from among them fit instruments for his glory, (the more contemptible and vile they are in themselves, the fit for his use) let us not be offended. Judge nothing before we have tried it: Try the spirits, whether they be of God or no: To the Law, and to the Testimony; if they prove not according to that Rule, than we may safely excommunicate them our hearts. But have a care, take heed; there are many voices in the world; we may soon be deceived. It's a special character of Christ's sheep, That they now his own voice from a stranger's voice; and a stranger they will not follow. Christ is raising his voice, and calls aloud to his people to prepare for his coming, and gives many signs of his nigh approach. And the devil raises his voice too, and transforms himself into a glorious angel of light. If Moses do strange and wonderful things, the Magicians will do so too. The cry and voice of the kingdom of Christ is up, and gins to rise high; and Satan raises many (confsed) voices, to stifle that cry; that through the noise and din that he makes about the ears of men's souls, they may not hear, and believe, and be saved. Therefore now it behoves us to have a great care lest we be deceived, to search and try every thing, ere we receive it as truth: but above all, take heed of being offended, lest we prove offended at the Truth, and so perish; for that is that, at which we are most apt to be offended. If there be one Truth encumbered about with (through Antichristian fogs and mists) a hundred Errors, a thousand to one (if we take not great heed) we shall pass all those errors with a favourable construction, (at least) and be offended at that one Truth; and so stumble, and fall foul on it: and what follows then? PERISHING, Wo.  
As for this Treatise, I shall only say thus much: It might have been enlarged, and many things further proved and illustrated; but I desired brevity for thy accommodation: and knowing how well thou lovest thy money, I was loath to entrench too much upon thy purse. Read it over considerately, and compare one thing with another; and I suppose thou wilt see a line of truth going thorough it, and something that may deserve laying up in our hearts, and pondering. If we do hearken to the truth in it, we may possibly find the way to get such a frame of heart, as may free us from the bitterness of that Cup, which the Author of this book fears may be the porton of this generation to drink the dregs of. Only, I entreat thee again, beware of offences; they are the ready way to destruction: there's no hope in that path, but that which is perishing. And let me add this, That he that takes offence not given, is both the giver and the taker of the offence; and then, what MILLSTONES OF WRATH may he expect, to grind him to powder?  
Now the good Lord teach thee and me to know the voice of Christ (the true Shepherd) from a stranger's voice, and follow him alone, and fully. Farewell.   

An Image of (part of) our Reforming Times. OR, JEHV in his proper colours displayed, In some EXERCITATIONS on 2 Kings, 9 and 10 Chapters.  2 Kings 10.29 31. 
Howbeit, from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them; to wit, the golden calves that were in Bethel and that were in Dan.  
But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin.  
SOlomon the wisest of men upon his great experience tells us that there is no new thing under the sun. Indeed every generation of men are but as new Editions of their forefathers: one differs from the other only in circumstantials: Perhaps other faces and shapes, but the same flesh and blood, the same humours of the body the same faculties and passions of the soul. Now there being such sameness and likeness in the fountain, there must needs follow the like in the streams. men's actions and ways are as their hearts and affections are. Likeness in sin and wickedness, brings likeness in afflictions and publishments. Time's past seem to be a type or figure of the present, and the present to be a reacting or doing over again those things (either more clearly, or more obscurely) that the former times brought forth. Vicissitudes and changes are suitable to the mutable nature of Man. What one Age doth or builds up, another undoes or pulls down; a third comes, and would reform all if they could tell how: yet still it's but like the hand of a Dyal, that goes from One to Twelve and then to One again. There is no new thing under the sun. Nothing can properly be said to be new, but the new creature: the works of God and of the Spirit of God are new but the works and ways of men are old; at best, but new images of old things: and all old things must pass away; nothing will be durable, till all things become new; new heavens, new earth. These three parts of time, past, present, and to come, are very nigh of kin: they are so like each other, that they may well be taken for brethren. An indifferent Judgement studying the times past, may cast the waters, and give a true Judgement of the present; and a prudent eye may by the same rule be able to give a shrewd guess at the times to come, especially times nigh, or next at hand. Those who make Cornelius Tacitus, Titus Livius or other Roman Stories, their Gospel, will tell us, that Julius, Augustus, and Tiberius Caesar's parts are acting over again in the world by other persons, and under another Vizard: and I could hearty wish, that they had not so much ground as they have for their conjecture.  
But the Saints and people of God have a more sure Word of prophecy, The good and unerring Word of God, and the promise of the Spirit to interpret it.  
It was not for nought, that our Lord so sharply reprehended the Scribes and Sadduces for not observing the signs of the times. And the men of Issachar are characterized by the holy Ghost for their wisdom, having understanding in the times. What though they be counted the half-witted men, the asses of the times? it's no matter, seeing they have the holy Spirit to stand by them, and encourage them. Christ our Lord road to Jerusalem on an ass; and he will again make use of the world's asses, (the foolish things of this world) when he goes up to his kingdom, to the shaking of the earth, and the heavens also.  
I say, yet not I, but Solomon the wiseman saith, That the present times are but an Image of times past: there is nothing new under the sun. Is there any thing whereof it may be said, See, this is new? 
Eccles. 1.9, 10.  It hath been already of old time which was before us; and there is nothing new under the sun.  
Ponder these things in your hearts, and you will not wonder nor be prejudiced in your thoughts, if I tell you, that this story of Jehu is An exact description of part of our Reforming times, or, of a great part of our times Reformers.  
Howbeit, from the sins of Jeroboam the son of Nebat, who made Israel to sin, jehu departed not from after them; to wit, etc.  
But before we come to the opening of these words, which is our main intendment, it's necessary that we should see what help the whole history of jehu will afford us, to the clearing up of our work. That which is requisite for us to observe, as to our present business, may be brought under these six Heads.  
1. The time that God took to have this work done in. 2. The cause jehu had committed to him to manage. 3. His policy. 4. His zeal. 5. His profession. 6. His hypocrisy.  

First, The time, the opportunity or season, God gave jehu to do his work in.  
It was as wicked a time as ever was in Israel, wherein the poor people groaned under all sorts of Oppressions in their outward man; as in the case of Naboth may be seen. In things of a spiritual concernment in the Worship of God, Baal and the Calves tell what a sad case the poor people of God were in then: Prerogative and absolute Sovereignty advanced to the highest; the Kings will and pleasure above Law; as in the case of Naboth's vineyard; and may be further seen, in the complaint of good Obadiah: What have I sinned, that thou wouldst deliver thy servant into the hand of Ahab, to slay me? The King's will was grown extreme boundless, that a man so near Ahab's person as Obadiah was, (Governor over his house) so great and powerful a man, should be so subject to the imperious fury of his Prince, that he should incur the danger of death for a supposed telling of a lie: that was the case; if he should go and tell Ahab that Elijah was there, and the Spirit of the Lord take him and carry him elsewhere, and Ahab should not find him, he would slay Obadiah. Surely Ahab was an absolute Sovereign, had screwed up Prerogative to the higest pin. And this man's wife (jezebel) was more absolute than he: he ruled the Kingdom, but she ruled the King: for she made him more wicked than he was before; that Ieroboam's sins could not serve his turn, but he must have an Ahab's sins too. She being a Sidonian brought him to worship her Idols, and submit to her superstition, to serve her gods and her Priests: and who ruled the King now, think you? Oppression and Superstition were brought up to the highest pitch, and that by her means.  
The times thus qualified, gave jehu an easy entrance into this work. God ordered it so, that the sense of the Oppressions and Superstitions of their Rulers wrought so upon the Soldier's hearts, as made them of a willing mind to follow jehu; otherwise it would have been a difficult and hard matter for jehu to have engaged them against their King 
* Who was a valiant man, for he was wounded: his wounds spoke forth his valour; which virtue is mighty ravishing and taking to the heart of a soldier. . He had a fit season to do his work in: the harvest was ripe and he wisely thrust in his sickle. How can he do amiss, that hath God to direct him?  
Now look back, and behold the countenance of our late times: consider our King and Queen, the Prelates, the Friars, and Jesuitical Priests: view the temper of the times, the ways and courses were taken, and you will presently be of my mind and say These two times, though at so great a distance of time, are complexioned exceeding like each other; and with Solomon thou wilt cry out There's no new thing under the sun, but the present age many times commits the same sins former ages have done, and fall under the same punishment, and possess the same ruin: if they differ in any thing, it's but in the circumstantial aggravations of their sin, and so may breed like difference in the effects.   

Secondly, for the Cause Jehu had in hand to manage: It was as excellent, as noble a Cause as ever man had the prosecution of.  
What was it, but the execution of God's wrath and vengeance upon his (and his peoples) enemies, and the deliverance of his people from their bondage and oppressions that lay upon them, both in matters of Worship, and their outward concernments?  
The people of Israel groaned under the hand of their oppressors as you may read in the story of Naboth; and they were compelled to worship idols in stead of the true God, the best whereof were Jeroboams calves, (characteristically called his sins) and the more gross were Baal, and other the gods of the heathens. Now the Prophet gives jehu full commission to execute the vengeance of God upon these Tyrants, the enemies of God and his people, as you may read in 2 Kings 9.7, 8, 9, 10.  
The other part of the Cause, to wit, deliverance and liberty for the people of God to worship the true God, is plainly intimated in Chap. 10. vers. 31. But jehu took no heed etc. God expected he should walk uprightly before him, as David did: wherefore did God give him commission to make the house of Ahab like to the house of jeroboam but to let him know that he expected his turning from Ieroboam's sins as well as Ahab's; and that he should take away the people's oppressions and bondage in matters of Worship as well as in their outward estate? Yea one reason why God would have Ahab thus dealt with is, that he might avenge the blood of the prophets; which blood was shed in defence of the true Worship of God. And what was it that made God so wroth with jeroboam and Baasha, but because they made Israel to sin by compelling them to forsake the true God and his Worship? 1 King. 14.9 10. and 16.2.3. So that it's clear, that the cause jehu had the managing of, was, the execution of God's wrath, and deliverance of his people from all bondage and oppressions.  
What a near affinity there is between this Cause of God in these times of Israel, and the Cause this present generation have had the managing of, for these many years last passed; yea, that it's one and the same is so obvious to every serious eye, that it would be but time lost to bring arguments to prove it.  
Thirdly, Let us consider the policy of the man: view his intellectuals a little, and we shall see, that (according to the received opinion of our times that grace is but a secondary qualification in Rulers and Magistrates, natural gifts and accomplishments to be sought after in the first place) he was as fit for the Magistracy as any man (of that Judgement) would fix upon. A very emblem of our times. This Policy of his discovers itself in divers particulars.  
1. By a feigned humility: his companions without question read something in his countenance, whereby they conceived that the matter which was communicated to him was of some importance: upon which one of them demands, Wherefore came this mad fellow to thee? He answers, The man you know, and his communication you know. As much as to say, It's no matter, let it alone, the thing shall die with me: it seems you know the man; you say he is a mad fellow: and his communication you know; what can be expected from a madman? though the matter may never so much concern me, yet for my part, I shall bury it in my breast, and think of it no more. By this answer, he did not only give them to understand at present the humility of his mind, but also laid a groundwork, that when they should hear the message, 
●th not this 〈◊〉 the practice some of the 〈◊〉 of our 〈◊〉, to seem ●eny & strive rinsed those ho●s and digni● which men ●uld cast up● them? yet ●●en they see ●ir time, they 〈◊〉 follow after ●●●m with greekess.  they should admire the virtue in him, that would deny himself a Crown. And, which sets forth his policy the more, he order his speech so, as that it was a close reproof of them, for calling the Prophet a madman; by which he sets their desire on edge to know the business: their earnestness they express, denying their former opinion, by professing their ignorance of him; It's false, tell us now. It's true, we termed him a madman, but now we profess to thee, we know him not: he may be a good and a wise man, for aught we know. Having thus ordered the matter, he hath a further shadow of humility, which is a  
Second piece of his Politics: Engaging the soldier to himself by an If it be your mind. O how tender is jehu of seeming proud, to desire Sovereignty! He will lead them on in the Lords battles, but do nothing that may displease, or be grievous to any: If it be your mind. He will not stir a foot, nor go one step, but by their advice and counsel: he would give them to understand, that when he came to the throne, he would be as mere a lamb as ever was in the world; have no absolute Sovereignty, no Prerogative, but be subject to their Laws, only be their servant for their good: If it be your mind. But he had a further reach in it, to engage them in the action as much as possible: Do you do so and so, set the watch, keep a strict guard, make all things ready, and let none go forth to tell it in jezreel: If it be your mind.  

● to remem●ce the coursse men took ●e first, and spare consi●tely that 〈◊〉 this, and 〈◊〉 take your ●●●●ment from premises.  He knew well enough of what importance it was to have them engaged in this voluntary sort, and how efficacious this manner of dealing with them would be, to the unanimous binding of them to himself, as to his present work. Is it a crime to think that jehu had some project like Agitators, to accomplish his ends by? O humble well-meaning jehu! thou wilt not have the ordering of things thyself alone, but lay the reins of government upon others, thy inferiors, that the work of the Lord may go on with more speed strength and power: If it be your mind. Publike-spirited jehu, that proclaimest liberty in all thy actions! Oh what a blessed change is here! whereas the people were wont to hear nothing but This is Our will and pleasure; now their ears sound with an If it be your mind. O happy Jehu! long live Jehu! we will help thee to pull down Ahab, and Jezebel, with all her Priests, with their Baal too. Well, good people, praise and dream on; but Jehu knows how, when he hath made the place empty for himself to stop your career, lest you overthrew the ancient fundamental (Jeroboam 's) politic bounds, and so endanger the security of his kingdom.   

Jehu's Policy.  
Thirdly, his policy appears in this, in that when he met with the King, at the first he pretends the removal of the most gross evils of the State, to be the ground of his quarrel. What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?  
We will have no peace, so long as they remain. 
Have not o● Jehu's steere● their course 〈◊〉 this point of th● compass also?  What encouragement is here put into the hearts of his men of War, by such a Declaration as this!  
Righteous and holy Jehu! what, not have peace with the wicked? not put up thy sword, till all the whoredoms and witchcrafts be removed, till all the wickedness of the Land be done away, all oppressions and burdens taken off, every yoke broken, and the people be set wholly free from those tyrannies that they groan under? Surely now we shall go up to Jerusalem, to worship the true God: the provocations of his wrath being done away, he will dwell with us, and we shall enjoy the upper and the nether springs, by the blessing of our God upon us. Stay, good people do not surfeit with hope and joy; Jehu will keep up Jeroboam's calves in Dan and Bethel, for all this, and keep you within your old bounds, lest you like rebels translate the kingdom to the son of David.  
4. Iehu's policy appears, in the matter of Ahab's seventy sons. How handsomely did he bring in the Rulers and chief men of the Kingdom to be coactors with him in the enterprise! 
Something o● this nature hat● been already attempted, an● more is likely t● follow.  Two kings stood not before him; how then shall we stand? This is a crowning victory indeed. And see how the Fox improves this to his advantage: Ye be righteous, (saith he to the people) I conspired against my master, and slew him: but who slew all these? See how he taunts now: I am the guilty man you say, and you are righteous and innocent, free from blood: but who is most guilty, I that slew one, or they that slew all these? By this act, jehu justified himself much in the eyes of the multitude, and weakened the hands of his enemies. And so Jehu slew all that remained of the house of Ahab in Jezreel.  
5. His policy appears in this, in ingratiating himself into the most strict and most holy societies of men; in getting to his side, and engaging to himself the most eminent men for sanctity and holiness in that age: in vers. 15. He met with Jehonadab the son of Rechab, etc. he made him to ride in his chariot, to behold his zeal for God: and (as appears by the story) he would not suffer Jehonadab to departed from him, but he must remain with him for counsel. And Jehu went, and Jehonadab, into the house of Baal, and said unto the worshippers of Baal, Search, and look, that there be with you none of the servants of the Lord. So that it's clear, Iehonadab's counsel was in this matter. And who this jehonadab was jeremiah tells us, jer. 3 5. he was of the strictest sect of men, like unto the Pharisees in Christ's time: they would not transgress the least tittle of the Law of their tradition, and lived in outward contempt of the world: there was none like unto them in all Israel, but here and there one of the Prophets and people of the Lord that mourned for the sins of the Land. Yea, so exemplary they were in their outward holiness and obedience, 
This piece of policy is one of ●he chief recre●tions of our ●ehu's.  that the Prophet takes up a parable from them, to condemn the house of Israel, in vers. 14. Now jehu engages these holy men: and of what advantage is it to him? Verily it's of exceeding great advantage to him. How acceptable is it to the people, when the good men of their times are countenanced, nourished, and exalted! Yea, doth it not savour of much piety, that he will have the good and holy men for his Counsellors? Yea, they must be the men that must plead for him: in case he slip, or discover his nakednese, they with the credit of their words with the people must cover all: they must trumpet out his excellencies, and pray for him, and speak of him, as if he were the only Protector and Deliverer of the Lord's people from their great oppressions. Yea, he is not contented to have the Lords Prophets on his side from whom he had his Commission; but, good man, he must have all good men satisfied, or he will not be satisfied: not so much as a jehonadab shall be dissatisfied, if he may have his will. jehu was a good and sweet-tempered man now: it's true he was hot and furious in the field like a Lion in God's work there; but is like a Lamb in his Chamber and Palace: his words are smooth as butter and oil; he will maintain all good men's liberties, though of different opinions and profession, they are all alike dear to him.  
O heavenly jehu! that hast such a large heart to hold all good men in it: wherewithal shall we honour thee? what service sh●●l we do thee? We will join ourselves to thee and make thy hands strong, to do whatsoever thou de●●est. But stay, good soul, jehu will turn separatist shortly, and let you know, when you proceed to the taking away his golden Calves (his sins ●ounded on State-policy) that he can tell how to separate and divide y●u and keep only those in his favour that will serve his turn although he turn from God.  
6. And lastly, Iehu's policy appears in the matter of the worshippers of Baal. Jehu was now at a stand; he knew not what to do, to root out all the Priests and worshippers of Baal: he knew well enough, that he could not be secure in his Throne, if they continued in the Land, and he forsake Baal; they would remember their old friend Ahab, and avenge his death, if by any means they could accomplish it: and he might think too, that if he performed not the chief ends of God, God would remove him himself: and some sparks of light of conscience might tell him, it was his duty, and one chief end why God had anointed him King, that he might destroy Baal out of Israel. But it was his corrupt and deceitful heart, that drew him to play the hypocrite, and dissemble. Now Jehu's chief motive that carried him on in all his work, being his own outward glory, and security in it, he thought himself not safe, unless Baal and his worshippers were destroyed.  
To take courage to himself, 
That this is an exact emblem of this present season, a little time will discover.  and do it openly according to the command of the Lord by the voice of his Prophets, his wisdom would not suffer him; no, that was too dangerous a course, that would ruin all: but he must deal wisely, forsooth, use policy, and beat the devil with his own staff. And what was this good piece of policy but to play the hypocritical dissembler? In vers. 18. Ahab served Baal a little, but jehu shall serve him much. Jehu was acquainted with that Princely Maxim, Qui nescit dissimulare, nescit regnare: He that knows not how to dissemble, knows not how to reign. Ahab served Baal a little; he gave a little encouragement to his worship, priests, and worshippers, small gifts and riches: it may be, to a favourite, or here and there some eminent man, he would give largely. But I will serve him much; I will have all to taste of my fatness, and feel of my warmth, enjoy the benefit of my goodwill to Baal: they shall all be the better for me: those that could not live on the short commons of their Tithes and Oblations, shall now have more.  
In this shameful business, jehu had his Jehonadabs', his outwardly-holy men, to assist and counsel him; but not one Prophet of the Lord appeared in it; they were mourning (I'll warrant you) for the sins of the Land, for that black cloud that was coming over them, which at best did foretell no likelihood of going up to Jerusalem to worship, without more earthquakes first. And now he proclaims a solemn assembly of all those idolatrous worshippers of Baal, and he sends thorough all Israel, that none might be wanting; for he would make a great feast for Baal. So that by this, he set them on such work, as fitted them for slaughter and destruction: they must offer sacrifices to Baal; put on their vestments, be in all their gallantry. They must take to themselves their full power, not suffer one of the Lords people (not one against their opinion) to be among them.  
Oh how zealous a King have we! Ahab was not to be compared to him, for zeal for our God: we shall have happy days, we shall see no sorrow, we shall never be removed: long live, Jehu; let thy days be as the sand of the sea for number. But stay, Sir Priest, make not yourselves drunk in the conceit of your Elysian joys: your joy shall be turned into mourning: there's death in the pot, though the broth seem never so pleasant: your sacrifices shall be died in your blood and your Baal shall be bu●ied in your ruins. But Jehu did it in subtlety, to the intent that he might destroy the worshippers of Baal. And thus he destroyed Baal out of Israel.  
Good God what vicissitudes and changes are here! how mutable and uncertain is the heart of man! This little world (man) ruling over the greater, makes false deceitful, reeling work. Come, Lord jesus, come quickly, and take away this sinful wicked mouldering, tottering world, and give us new heavens, and new earth, that thy people may live to sing Hallelujahs to thee for evermore. But in the   

Jehu's Zeal.  
Fourth place, Let us view jehu, this mighty man, in his zeal.  
O how gloriously zealous is he! full of zeal and good works: his heart seems on fire for God and his glory: not one tittle of the word of the Lord shall fall to the ground: he will slay all that belongs to the house of Ahab; not leave a man to pass against the wall: and, as hath been before observed, he will deliver the people of God fully from their oppressions, and take off every heavy yoke. But let us view the particulars wherein his zeal shows itself so ominously.  
First against the sins and wickedness of the times. When he met Joram, saith the King Is it peace Jehu? Peace? saith he, What peace so long as the whoredoms & witchcrafts of thy mother Jezebel are so many? Peace belongs not to thee; no peace with thy abominations: I will not sheathe my sword until I have destroyed all those Oppressions in the State and Innovations in the Church, 
Was not this our practice in our first motions?  that have provoked God to wrath against the Land, and hindered the people from worshipping the true God. What peace with Ahab? peace with jezebel? No: you shall know I am raised up and inspired by God to avenge the blood of his servants upon your heads correct your tyrannies and destroy the cause of them out of the Land: I will not withdraw my hand, until I have purged the Land from all those things that pollute it; and Cursed be he that withholdeth his hand from shedding of blood. Well said, jehu; thou art hot now, but thou wilt be cool enough anon, when thine own turn is served: when thou hast done as much as is needful for thy own designs, than thou wilt let God's work go whither it will for thee: they are fools and asses that mind THAN any thing more, then settling the State in peace and quiet, that they may enjoy the fruits of their labours.  
Secondly, his zeal puts forth itself in this: He would not have one to remain alive of Baal's priests; he would kill them all every mother's child: yea whosoever let one of them escape his life should go for it. But have a care jehu, thou art not at last as furious against the Lords own Prophets, as thou art now against Baal's.  
Thirdly, his zeal appears in this, 
These things have been done visibly before our eyes.  That he broke down all the images of Baal, and broke down the house of Baal and made it a draught house. How zealous was this man for God one would have thought that surely this man lived in heaven, and his thoughts were always upon Jerusalem, and his heart thitherward. Can it be imagined how glad the hearts of the unfeigned servants of the Lord were at the sight of this? Will it be counted an error to think that their hearts, heads, mouths, were filled with the thoughts of their going up to Jerusalem to worship, and behold the glory of God in his Ordinances? But alas, poor hearts you are mistaken in jehu the golden Calves in Dan and Bethel will stop you; there's no passing those ancient bounds founded upon so much State-wisdom. He departed not from the sins of jeroboam the son of Nebat.   

Jehu's Profession.  
In the fifth place let us view him in his profession:  
he professed himself to be one that studied much the mind and will of God to regulate all his actions by that model he had received from God by his Prophets: Thus saith the Lord, This is the word of the Lord; as you may observe all along the history. When he met the King, what was the profession he made, but that his work was the rooting out all those abominations that had provoked the Lord to anger? What peace, so long as the whoredoms and witchcrafts are so many? When he had slain joram, he professed he did nothing but what he was commanded of the Lord: Cast him in the portion of the field of Naboth the jezreelite: for remember how that when I and thou road together after Ahab his father the Lord laid this burden upon him, etc. He would have a Word for all his actions; and nothing would he seem to do, 
This is a true and complete Character of some in these our reforming times.  but what was consonant to the mind and will of the Lord. Again, when he had slain Jezebel, and she was eaten by the dogs, what application did he make? It was the will of the Lord: This is the word of the Lord which he spoke by his servant Elijah the Tishbite, saying, etc. O heavenly man! whose tongue is tipped with Scripture, the experiences of the Saints, and the Revelations of the Prophets. When he had subtly caused the seventy sons of Ahab to be slain, what was the conclusion? That the people should know, that nothing of the word of the Lord should fall unto the earth, which he had spoken by Elijah, concerning Ahab. And when he met with jehonadab, what was his profession, but to be zealous for God? What a profession of sincerity and plainness of heart in the cause of God did he make? How curious was he of his associates and companions? He would have none but such as were like himself, holy men in appearance. If thy heart be right as my heart, come and see my zeal for the Lord, (be my companions) otherwise not. By the way, observe how poor jehu praises himself: if thy heart be right, as my heart: he praises his own sincerity his zeal (come and see my zeal there's none like mine) his grace, his conformity to the will of God, his performance of the Word of the Lord, the effects of the Spirit upon his heart; O none like his! Surely he had forgot Solomon's counsel, Let a stranger praise thee. And did not that Pharisee write by this copy, that said, Lord I thank thee, that I am not as that Publican is? etc.  
And jehu was a great Preacher too: whether he were in the field, or in the palace, or in the gate of the city, he was always preaching, as the story mentions: This is the word of the Lord; Remember what the Lord said etc. He seemed as if he could speak no other language but the words of God. Notwithstanding all this, he walked not in the law of the Lord with all his heart.   

Jehu's Hypocrisy.  
Sixthly, Let us view him in his hypocrisy:  
How close a hypocrite was this seeming-heavenly jehu! Who could discern him to be counterfeit, till he came to the touch? He had as fair an outside as ever man had: yet he was as a whited sepulchre, full of dead men's bones within; nothing but corruption and deceit lodging in his heart.  
This man's hypocrisy appeared clearly, in his dealing with Baal and his priests, playing the counterfeit and dissembler with them. Now what a case may we think the poor people of God were in, in this time of temptation and trouble? what could they do, but make their complaints to their allseeing God and Father, who they knew would hear their sighs and groans, 
Is not this the case now disputed in these our dissembling times?  and give an answer full of grace and love? Well, but when he had discovered himself but to dissemble with Baal and his Priests, and to mean otherwise then he at that time pretended, how could he shift off the guilt of hypocrisy before the people of God, who knew, by the experience they had of their own hearts, that it could not stand with a sincere spirit, with Watermens to look one way and row another? Why he had his jehonadabs' with him, that had a great reputation and esteem, for their holiness and sanctity among the people, to plead his cause, and tell them. His meaning and end was good, and that it was a wise course; for by this means he prevented further opposition that in all likelihood would be made, (for many of the people, without question, did cleave to them; and he knew he should find it a more difficult thing to root out Baal and his Priests, than Ahab's posterity. Superstition makes the heart more stout, and sets upon more hazardous and desperate attempts, then love to a King or Prince will) and so, in the quarrel, the blood of some others of the people might be shed, which were not appointed to destruction. It's a good and commendable thing, to prevent shedding of innocent blood; and it's a course of quick dispatch too, drawing them into a snare altogether, doing that at once, which would otherwise take up a great deal of time, trouble and difficulty to do; and so, in stead of furthering the work of God, prevent it, and make it longer in the birth, by creating new troubles and new disturbances among the people: and if there were a failing in the way to the accomplishing that good end, why failings are incident to the best of men, and nothing can be expected perfect here in this world, to come from men. Excellently pleaded, jehonadab! thou shalt have two Crowns (or a flap with a Fox tail) when jehu is settled in his kingdom, for thy great and faithful services. Thus they skin over the sore, that it appears not to every eye. Well, jehu, but this will not serve thy turn; thy hypocrisy will be made evident by and by, and God will discover thy nakedness, and thou shalt know what it is to sin against and provoke the God of heaven and earth to great jealousy and wrath, who hath done so much for thee, and exalted thee from the dust, to govern his people.  
A full discovery of this man's hypocrisy and apostatising heart, we have in the words we have chosen mainly to insist upon, and that by undeniable demonstrations. When the people's expectations were full and high, and there wanted nothing but a command or licence for their going up to Jerusalem to worship; behold! the golden Calves stood in the way, and hindered.  
Howbeit from the sins of Jeroboam the son of Nebat who made Israel to sin, Jehu departed not from after them; to wit, the golden Calves that were in Bethel, and that were in Dan.  
But Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin.  
Poor Jehu could go no further: in stead of going to the true God, he runs to his golden Calves, and takes up his restingplace there: Why? because that notwithstanding all his glorious outward appearance, he had not the root of the matter in him; and his heart not being of a heavenly nature, what should he do there, or in the ways that lead effectually to it? Therefore it was most suitable to him, to abide here below, amidst the vanities of a depraved world.   

Jeroboam's sins, that Jehu departed not from.  
That so we may be acquainted with the mind of God in this Scripture, it's necessary for us to inquire and consider,  
First, What these sins of Jeroboam are, that Jehu departs not from.  
Secondly, The aggravations of this man's sins beyond those that went before him.  
Thirdly, The reason why Jeroboam, and this Jehu, would not departed from their sin.  
For the first, What those sins of Jeroboam are, that Jehu answered not the expectation of God in departing from.  
We shall consider them, 

1. More generally.  
2. More particularly.    
First, more generally, which relate to Jehu more particularly then to Jeroboam.  

●s not this sin ●ritten in large characters in ●ur foreheads?  1. Cleaving to the sins of his forefathers: He departed not from the sins of jeroboam the son of Nebat: yea, though they were such as became national sins through their imposition upon the people, yet from them he would not turn; and this became a sin etc. because his predecessor jeroboam had set up Political bounds of his kingdom, beyond which the people should not go, to worship at Jerusalem, that so he might secure the kingdom to himself; and because there was so much reason of State for it, therefore he would run the hazard of the hot displeasure and wrath of God against him, rather than venture the loss of his kingdom in his carnal and unbelieving apprehensions. Saith he, If the Calves be taken away, those ancient Political bounds and fortresses of the kingdom, then shall the kingdom return to the house of David: and I, what shall I do? How then shall I reap the fruit of my labours and enjoy the purchase of my hardships and dangers that I have run into, and blood that I have shed? No, all will be lost, if once I go over this bank, and pull down this hedge.  
Indeed, jehu went as far as can be expected for a hypocrite to do: he went to the very borders of heaven; there was but one thing wanting: he could not overcome his worldly interest, and live by faith upon God for the disposal of that; and so he made this world his god: all that provoked God should go down, but that: Baasha's and Ahab's sins too; but when once Ieroboam's sin came to be meddled with that touched him to the quick; it was of so near concernment (as he thought) to his kingdom. Do any thing but that: I would please God, and do his will; but I must not lose my kingdom: My outward worldly interest is very dear to me; I pray spare that. Unbelief will carry a man, though he be never so outwardly glorious in profession, to the greatest precipices of apostatising danger.  
And is not this the very picture of our times? How zealous were we many years for God and pulled down all before us that stood in our way: we pulled down and utterly destroyed Ahab and his whole house and left none remaining: but now we are gotten to the Calves and alas, they are golden ones, have a great deal of good (gold) in them; it's pity to destroy them. We pulled down King, and House of Lords, yea, and Commons too; and pulled down many gross Tyrannies in Worship and Commonwealth: yet now, how is our heat and zeal cooled, with Iehu's! We can go no further; Oh if we do, we shall bring all things into confusion: we say, The kingdom will be lost presently. And I could wish this gall of bitterness were not at the bottom of many glorious professors hearts, saying Lest the son of David come to reign over us. The sins of the generation before us we explode; but the old sins of the Ancients, (Ieroboam's sins) those inventions they made to maintain their kingdom those foundations that they laid for their children to build upon, (and which were so notably built upon, as, had not an Almighty providence prevented, the seed of the Serpent had utterly destroyed and devoured the seed of the woman in our Land) these are the darlings; these would some in our days have pulled up by the roots, and so have made thorow-work of it: but they are not permitted, and that upon strong reasons of State too: You will then bring all into confusion presently: we must go prudently and wisely to work, and do things more gradually, otherwise we shall lose all. If you pull up the foundation, will not the building necessarily fall to pieces? But doth not this dilemma say, You would not have the son of David to reign?  

And is not this ●ur darling?  Secondly, Iehu's sin was cleaving to rules of state-policy; and he obeyed not the mind and will of God in his present generation. It was policy of State that set up those golden Calves, to secure the kingdom: and he made it appear it was his opinion, That all the Laws of God and men were to stoop to Reason of State, and that Princes have a latitude beyond all men, (given them by God) that (as gods) they may (by the implicit Laws of their own breast) do their will and pleasure; and although they break all the Laws of God and Nature, yet they are righteous still: And why? Why, forsooth, they will tell you its reason of State, to prevent an extraordinary unpresidented evil that hangs over our heads, ready to fall upon us: and such must have extraordinary and unusual remedies, otherwise the Ant will be too hard for the Lion, and his power, majesty, and great glory, will be tumbled into the dust.  
But what became of all this policy? what was the fruit of it? why it brought ruin upon him and his house, as the story evidences. He that seeks his life, shall lose it: by the very same evil ways that men take to secure themselves in their state, their ruin shall inevitably come; all their craft and cunning shall not be able to prevent it. jehu kept his kingdom for a while; but he was not beholden one jot to his wicked policy for it, but to the abundant mercy of God, who would not let him go unrewarded for his so great service, in destroying the house of Ahab, and Baal out of Israel: Because thou hast done that which is right in mine eyes, etc. he should have the kingdom to the fourth generation, a little while: and what comes then? nothing but utter ruin and destruction. And the Lord said unto him, 
Hos. 1.4.  Call his name Jezreel: for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu.  
Consider this, O England's Princes, and tremble, lest God make you a byword and a hissing to the Nations round about you. state-policy, reason of State, ruin'd this (when time was) Saintlike jehu. Give God your whole hearts, and he will give you the whole possessions of the Lord Jesus, purchased by his blood. But,  
Secondly, more particularly to set down what those sins of jeroboam are, that jehu would not departed from. We have a full description of them, in 1 King. 12. vers. 28. to the end of the Chapter: and they were,  
First, Idolatry; withdrawing the people from the true God, telling them that the golden calves were their Gods that brought them out of the land of Egypt. Secondly, Putting the true Priests from their service, and making Priests or Ministers of the lowest of the people. Thirdly, Devising a new worship for these calves, their golden Gods.  
For the first, IDOLATRY; A sin so provoking unto God, as that it had cost the Israelites their utter ruin at their first commission of it, had they not had a faithful Mediator to plead their cause with God, Exod. 32.10, 11. a sin that deprived them of the presence of God, Exod. 33.3. a sin against which there is so much wrath of God pronounced by all the Prophets, and of which God had much complained how it grieved his holy Spirit, and provoked him to anger; yet nothing would warn Jeroboam nor Jehu, but for the love of this world, the honours & vanities thereof, they would stick by it, & no persuasion would move them to departed from it: Behold saith Jeroboam, thy Gods, O Israel, etc. as if he had said (and Jehu's actions spoke the same language) these Calves had wrought those wonderful revolutions as had then happened to Israel; that there was no more of a deity manifested in them then was in these calves: a profane speech making it evident, Ieroboam's God was the God of this world; the Devil having shown him the glory of this world he falls down & worships him, that so it may be his portion to enjoy it: thus jeroboam and so jehu drew the people from their God, by preaching to them (when their expectations were raised high & great after their going up to Jerusalem to worship, and that upon apprehensions of an Almighty and extraordinary providence of God, bringing things so marvellously about & giving such extraordinary success to their proceed) that this apprehension of theirs was but a fancy; as great things had been done for & by others as these, and as great revolutions had been made in the world in times of old, and yet all things remain as you see, as at the beginning; and by suchlike Arguments as these, persuade the people from their belief of the Omnipotency and faithfulness of God in performing his promises, and so bring them by this means to submit to their innovations and usurpations, being thus blinded, not being able to see by faith God's making bare his arm, bending his bow, sharpening his arrows, and whetting his sword to fulfil his promises made to his chosen one's: And surely, it's too too evident, that we are (after these men's example) running to our old Idolatry, only new gilded over with specious pretences, and under another form; the serpent the old dragon having furnished us with a new mould to cast our Image in, and helping us by his wisdom to bring our old calves into the new fashion: If we have done all that God hath commanded, what means this bleating of the sheep, and lowing of the oxen? no: but in stead of pulling down and taking away the remainders of Idolatry, we are setting up new Idols under other and more specious pretences: every way of our own invention, though it be never so good in itself, to never so righteous an end, yet if it be not of God's appointment, it's Idolatry, it's superstition, will-worship, and it may justly be asked, Who required this at your hands? surely God did not, but your Idolatrous calvish hearts, that are full of many inventions.  
Secondly, Taking away the true Ministers of God in his worship, and making other Priests of the lowest of the people; this was another of Jeroboams heinous sins, that Jehu departed not from: having taken away the worship of God, he takes away his Ministers too: he puts the Levites away from performing that service God had appointed them to in his worship; and having instituted a new worship of his own devising, he constitutes new Ministers and Priests to serve in that worship.  
Quest. If it be asked, How I can say this is a resemblance of our times? surely we have learned and highminded Ministers, that mind high things;  
Answ. If ever there were a time wherein the lowest of the people were made Ministers in the worship of God, it's now. I confess it (and that with joy) there are many (considered by themselves) precious holy servants of the Lord, true Ministers of the Gospel in this our Nation of England; but by that time these great Kings, whoredom, drunkenness, swearing, lying, covetousness (eating the poors bread) ignorance and pride, have ranged their subjects under their banners from among the Ministers of England, the remaining number will be so few, that (I fear) God will hardly have his Tithe duly set out: and if these be not of the lowest of the people, I know not who are. The truth of these things is so obvious to every man, that I suppose it's not required of me to prove this great charge.  
Thirdly, Another of Jeroboams sins, that jehu would not departed from, was, his devising new ways of worship; and that as like the true worship of God, as his received worldly principles and interest would permit him, whereby to take the hearts of the people, and draw them after him the more. Though he would have a worship as like God's worship as possible might be, yet God's worship he would not have, because he thought it contrary to his worldly interest: O, saith he, now shall the kingdom return to the house of David: if this people go up to do sacrifice in the house of the Lord at jerusalem, then shall the hearts of this people return again unto their King even unto Rehoboam, and they shall kill me: But, saith jeroboam, I will prevent that by my wisdom and policy, I will have new Gods, and new Worship, and new Priests, and suffer not the people to go up to jerusalem to worship. If the people's worshipping the true God according to his own appointments, will in his apprehension hinder his enjoyment of his outward worldly interest, then farewel Priests, worship, and God too; I will find out new ways of my own devising, that shall be as bulwarks to secure my state, and compel the people to walk in them; and if any dare rebuke my do, I'll venture the withering of mine arm by stretching it out against them. But stay, for all your hasty fury, you may be glad to beg the Prophet's prayers on your behalf for mercy.  
Something appears like this now in our days and it's to be feared more will follow: this I am sure of, the people of God had gone a great way further than they have in destroying the remainders of Babylon and Antichrist among us, and had ere this time taken away the ancient political bounds that hindered the people from going up to jerusalem to worship, had not something hindered. Cursed be those Achitophel's, whose pernicious counsels have hindered the Son of David from reigning; but this is our comfort, that whosoever they be, they shall but hinder for a season; when the appointed time comes, will they, nill they, they shall be removed, and Christ will take to himself his great power, and reign in the midst of his people. But   

Aggravations of Jehu's sin.  
Secondly, consider the aggravations of this man's (Iehu's) sin beyond those that went before him: they are great and many.  
1. jehu had the example of the wrath of God upon three Kings before him, for the same sins. jeroboam first committed this sin, but had no precedents of the warth of God to scare him: it's true, he had precedents good and many of the wrath of God upon Idolaters; but the temptation under which he lay, the fear of losing his Kingdom, made him to think that good and righteous end of securing his Kingdom and making good the word of the Lord in establishing it to himself would bear him out. But jehu had no excuse at all, but the perverse unbelief of his own hard heart, and the wicked tendency of his soul; for he saw that notwithstanding the plausible (and in some measure righteous) pretence of jeroboam, the wrath of God consumed him and his house; he had the precedents of the wrath of God upon jeroboam the inventor, and Baasha the follower of these sins, in such a terrible manner, as to cut them off from the face of the earth: and he executes the severe vengeance of God upon the head of a third transgressor of the same kind; and yet to provoke this jealous God to more and greater wrath, who but a jehu, a heart hardened by love and mercy, could or durst do it?  
Alas, how little doth the bypast judgements of God move our hard and flinty hearts in these our days! although the generation before us, (fresh in memory) God hath made them as dung upon the face of the earth, and scattered them that they are not found, and brought them to nothing; yet we will not be warned, but we have made that which was but as a mote in their eye, a beam in our own; we have gotten into their places, and are fallen to commit adultery with their sins; and we will not departed from those sins that have made God so terrible to them and to do such wonders in our days, to the dying his garments red in blood. Who durst do thus but those whose hearts are made fat, eyes blind, and ears deaf, and that by mercy? as if indeed we were a people fatted for slaughter, and prepared for utter destruction.  
2. Another aggravation of this sin, was this he had an enlightened conscience: so much light, as that he could bring the word of God to confirm every action of his. And certainly he knew much of the mind of God, he was much acquainted both with the promises and prophecies of God to and concerning his people, as the story throughout sufficiently evidences; he had so much light and knowledge that God did justly expect he should walk in his law with all his heart, vers. 31. (but his heart, his heart was faulty; O that little thing within us, hath more deceit in it, than a whole world of other creatures have) his light enabled him to make the most glorious profession that ever any King of Israel did (that we read of) since Solomon's days; his light made him bold, courageous, and full of outward zeal; yet against all this he sins: when so much of the work was done, as that he could sit down and taste the sweetness of present enjoyments, though mutable and earthly; his heart waxes fat presently, and could go no further; his light goes out, and he becomes blind at noonday: the sight of the glory of an earthly kingdom (though none had more experience of the uncertainty, vanity and vexation of spirit, that the greatest glories here below yield; yet that) takes him, and he is overcome and besotted so, as that he cannot stir one foot from it; his heart is glued to it, and he commits Idolatry, worships the devil, that he may enjoy it: all his work now is to endeavour to maintain what he hath got. But jehu, it's but for a little while thou canst keep it. Here he takes up his abiding place, and gives all to understand he can live by faith no longer, he must now live by sense. How many of such Jehu's have we in these our days? rather than the loss of their mammon (their belly-gods) shall be hazarded by Christ's reigning over his people in the world, they will fight with sword and buckler against him, and do what in them lies to hinder him. Those that have formerly preached up the kingdom of Christ, sounded the alarms to prepare for his coming, having now joined themselves to the powers of this world turn their note, and begin to tell another tale; 
Witness the letter sent to the Norfolk-Ministers.  headily and injuriously charging the people of God with things that are not true, falsities; but their folly shall be made manifest to all men.  
3. Another aggravation of Iehu's sin is this. That he had commission given him from God and his people to execute the vengeance of God upon Ahab and jezebel for the very same sins that he now commits himself; only he keeps from he more gross sins, as the worshipping Baal, and the like. For one man to execute the judgements of God (written) upon another man, for breaking the Laws of God and men, and then to do the same things himself, it's most heinous. 
Hosea 1.4.  Surely in the end there will be found an instrument to execute the same vengeance upon thy head. O jehu which thou hast executed upon others, though judgement linger out of mercy for a little while, to the fourth generation. It's evident, how guilty we are of the same sins our forefathers were; yea, those very abominations for which God hath cast out (and caused the Land to spew out) that generation of men before us, are to be found rise amongst us; worshipping the Mammon of this world, Pluralities non-resident etc. with this addition. The forsaking the Churches of Christ, and cleaving to this present evil world, for filthy lucre's sake: Innovations both in State and in the Worship of God; or, if you will, something like that course jeroboam took to establish the Kingdom to himself, is now taken in the things of a spiritual concernment: what meaneth else this new invention of Tryers? an Innovation, a thing never heard of before, that men must have a Commission from humane hands, upon a humane account, to preach the Gospel, or else no Wages. Is not this like the proceed of the Beast, (Antichrist) that would not suffer any to buy or sell, but such as had his mark? Consider, I pray, how near this comes to Antichrist's making merchandise of souls. Let our Jehu's look to it; God will remember them in the day of his accounts, when he makes enquiry for blood; and out of their own mouth they shall be condemned, in that they have condemned and executed the judgements written against others, and committed folly with the same sins themselves.  
4. Another Aggravation of Iehu's sin lies in this, in that God did honour him with that special anointing, by a special messenger, as he did none of the Kings of Israel beside since Solomon's days; no, not jeroboam. Indeed God sent a messenger to jeroboam, to tell him what he would do for him; but he was not anointed, as jehu was. One Tyrant slew another, and usurped the Kingdom to themselves; but none was anointed but jehu: he was anointed to do the Lords work; yet, against this Anointing against this special testimony of God, did jehu sin. O ungrateful jehu! But God will reward thee according to thy works.  
Can we shift this Aggravation also off from ourselves? What Anointings hath God anointed us with! What special and signal Testimonies hath he given, of his being with us, giving us Commission to do his work, and being well pleased with us for obeying his voice? witness Naseby, Dunbar and Worcester, besides many other. Read over the Story of our times, and see if ever God dealt so signally-graciously with any people since Israel's time. Yet, against all this do we sin: for the present, our hearts like the stony ground, received them with joy; and how full of resolutions were we to do for God, and to the glorifying of his Name, by following him fully whithersoever he would lead us; but lo, how soon are we turned out of the way? we are sitting still, building cieled houses for ourselves, and making, sure the kingdom, that it return not from us to the Son of David, though God hath said, that though the heathen rag, and the people imagine a vain thing and Kings and Rulers take counsel together against his anointed, laughing them to scorn, and having them in derision, he will yet set his King upon his holy hill of Sin on, and give him the utmost ends of the earth for his possession: O kiss the Son, lest he be angry, and ye perish in the way when his wrath is kindled but a little. If a little wrath will perish you, what ruin will that great wrath which you deserve bring speedily upon you, if you prevent it not by a timely repentance?  
5. A fifth aggravation of Jehu's sin was this: He was anointed King of the people of the Lord. This people were the Lords people, and he was their God; & God set this jehu ruler over this his people. If they be the Lords people, and the Lord be their God, than he only must he worshipped, and served, and feared by them; they must bow down to no other Gods but him; they must serve him in his own appointments, not by any inventions of their own; they must worship him in the place where he will be worshipped, not upon the Altars of men's devising at Dan and Bethel: If the people of the Lord, they must walk in the Lords Ways, obey his Laws, Precepts and Commands, and no other. All this, and much more, is intimated in these words, The people of the Lord. And this manner of expression of the Prophet to Jehu, did intimate to him, that God did expect that he should lead the people on to the performing of all this. God had made him the leader of his chosen ones, and now he expected that he should lead them in the ways God had chosen to communicate himself in.  
Quest. Now, what benefit is this to Jehu to be King over the people of the Lord, more than over any other people?  
Answ. Truly it's a very great benefit: for,  
1. He was in a very fair way to the fullest enjoyment of God (attainable) on this side heaven, in his own appointments, his Ordidances; for being made ruler over the Lord's people, had he made Solomon's prayer, he should have had Solomon's return and had been a ruler after Gods own heart as David was, and so have been made partaker of David's full enjoyments of God in his Ordinances: But,  
2. To be a ruler over the Lord's people, it's of great advantage; for what was he not able to do by their mighty power and force in faith and prayer? If we look into the Scripture, and see what wonderful things have been done by the faith and prayers of the Lords people, we cannot but say of a truth, jehu had as great an advantage to become a second Solomon for wisdom; (not State-policy) a second David for valour and might in conquering enemies, as ever man had. It's more to be ruler over the Lord's people, then to be Emperor of the whole world besides: to be ruler over the Lord's people, that have the mighty and faithful God so nearly and strongly tied and bound to them, by so many, great, irrevocable and infallible promises, as he hath made to them in his word, and hath so often sworn the certainty and truth of them with the highest and greatest oath: a people that have done (and are still able to do) such mighty and wonderful things by faith and prayer, yea, had done such great wonders before this Iehu's eyes: witness the acts of Elijah. Elisha, and many other of the Lords Prophets in those days; to be ruler over such a people, what greater thing could be done for a man on earth? what greater advantage over the world could be given to him?  
Yet against all this Jehu sins: though God made him ruler over his people, to these and these ends and purposes, and thereby gives him so many and great advantages, yet he steers a contrary course: in stead of leading the people to Jerusalem to worship, he leads them to his calves at Dan and Bethel; instead of pulling down all those inventions of their own, which provoked God to so great wrath, he pulls down only those new & more gross inventions, which he could with no credit, nor any the least shadow of conscience keep up: but the old, ancient, fundamental bounds and limits of an Idolatrous kingdom, (Jeroboam's sins) they must stand still, and keep the people of God from going up to Jerusalem to worship, from behaving themselves like the Lords people, when God had carried himself so like a gracious God towards them; they must stand still, for the same reason and upon the same account they were first invented.  
All that God had done for Jehu, did not convince his dark mind, nor his hard Idolatrous heart, of the folly of those things, and the reason on which they were founded; nor of the equity safety, happiness, honour and glory, that there was in (and to be found in) obeying the will of the Lord in leading his people up to Jerusalem to worship, in Gods own appointments.  
Now truly we need not Diogenes lantern and candle to find out that man, whom God hath made taller by the head and shoulders, than the rest of his brethren, and made leader of his people in this our day; who hath led the people of the Lord on prosperously to the destruction of our Ahabs, etc. on whom the eyes of the Lords people have been fixed, even to high and great expectations of the performance of many vows and promises: and when we have found him, shall we not see him taking up his station among the calves, those ancient inventions (that our forefather's found out to maintain an Idolatrous-kingdom) and making them his own? and if so, will he not make that great wrath and punishment God hath so often entailed upon them, his own too? shall we not behold him leading the people back again into those ways, to redeem his people out of which God hath made bare such a mighty arm of power and providence? and it's my prayer, that our eager marching back towards Egypt may not hurry us to the brink of the red-sea, ere we make a stand.  
A sixth aggravation of Jehu's sin was, His deceiving Gods expectations: But Jehu took no heed to walk in the way of the Lord God of Israel with all his heart. Saith God, I have done thus and thus for Jehu, anointed him King over Israel, honoured him in executing my judgements upon mine enemies by him: and because he hath done all that was in my heart against the house of Ahab, mine, and my people's enemies; I have given him the kingdom, and now I expected he should have brought forth fruit answerable to my kindness with all his heart: But Jehu took no heed to that. Will not the loving kindness of thy God work upon thee, O Jehu? what will then? Love in its effects is like the Sun, it either softens or hardens; one of these two are the inseparable effects of its influences. Whether wilt thou be hardened with Pharaoh, and drowned in the Red-sea, or softened with Hezekiah, and have thy days prolonged? canst thou remember the goodness of God to thee, and bring forth no hearty fruit answerable to his expectations, but deceive him totally? Well, Jehu, thou wilt repent of this when it is too late, I fear.  
How have we in our days been guilty of this deceiving the expectations of our God, in not (in any measure) answering the mercies of our God? What returns have we made to him for his mercy at Naseby, Dunbar, Worcester, and many other places? Yea, such is the deceit and hypocrisy of our hearts, that we cannot tell how to perform those LITTLE VOWS that the glory of those mercy's extorted from us in the present ravishment of our hearts with their glorious beauty. The  
Seventh and last aggravation of Jehu's sin is necessarily implied in the words, that it was against all the faith and prayers of the people of God. Can it be supposed that such a man as Jehu was, so full of holy profession, so outwardly zealous for God and the performance of his word, who would not have one tittle of it fall to the ground; should not such a man as this have a large-share in the hearts of God's people, and so in their faith and prayer? and yet to deceive them, and sin against these! What mighty sins were these sins of Jehu's, guilty of such aggravations? surely the sins of Corah, Dathan and Abiram, were but Pigmies to these Giants: if their sins opened the earth to the swallowing them up alive; certainly the head of these reach heaven itself, and cry aloud for vengeance and wrath.  
And may not our Jehu's cry guilty here too? what faith, what confidence of Gods performing his promises now to the latter ages of the world; what a spirit of prayer hath been amongst the people of God in these days, by beholding the glorious out-going of God in his providences, and his beginning to execute his wrath upon Babylon the kingdom of the Beast? and have not you sinned against these? consider it: have not you frustated and deceived the expectations of the people of God? You by your professions have encouraged and perhaps raised their expectations one peg higher than it may be otherwise they would have been; and their hearts have been full of faith and prayer for you: upon the least motion of yours to them to use their interest with their Father on your behalf, How have their hearts been all of a flame presently? and the fire that issued out of their mouth hath consumed your enemies; yet against all this you have sinned. As much as in you lies, you endeavour to smother and stifle the work of that good Spirit by your sitting still and putting a stop to the work of God in this our day: when they would have pulled up the ancient bounds of Antichrist, both in his spiritual and civil state among us, you will not suffer them, but the golden Calves must stand still, and that upon this account, lest the kingdom depart from you; which you call (forsooth) a preventing all things running into an abyss of confusion: sure I am, nothing would have been confounded thereby, but the kingdom of Antichrist: but which is most true, will appear ere long, when God shall come down to see whether indeed it be so with you, as your sins report in heaven. But a   

The reason why Jeroboam and Jehu would apostatise.  
Third thing worthy your consideration, is, The reason why Jeroboam and jehu would not departed from their sins, their own inventions. Why truly all the reason they can give, is this, Now the kingdom shall return to the house of David, and the son of David; and this course they ran to prevent it, to make the kingdom sure to themselves, that it return not from them. They had earthly hearts, and so this earthen world, and the glory of it, was their God: their fear of losing it, drove them into these irregularities and transgressions; their love to this present world, and its fading glory, would not suffer them to run but a seeming hazard of the loss of their kingdom, though such a hazard was the certain way to the enjoyment of a better; yea, of the same in a better and more certain surer way: for had they depended upon God by faith, he would have established them for ever, according to his promise; they had God by his promise engaged for their safe and sure enjoyment of their kingdom: but now they forsaking that, thinking to make all fast and sure, lose all; according to the saying of Christ, He that seeks his life shall lose it. What came of it? what was jeroboam or jehu beholding to their policy for, more than their ruin?  
Now the kingdom shall return to the house of David. They could look no further then to what was present before their eyes of sense; faith was not to them the evidence of things not seen, nor the substance of things hoped for: their inordinate affection to the vain honours and glories of this world, brought fears upon their hearts of being deprived of their Dalilahs; these fears stupefied their understandings, blinded their eyes, that they ran into ways of darkness, undermined themselves, and yet think themselves the wisest men under the Sun, in making all as sure as it's possible for mortal man to do, against the invasions of the Son of David: but what follows? THEIR RVINE, and that from a hand, and by a way, which they little dreamed of; they had forgot there was a God that sat in heaven and laughed them to scorn, and had them in derision, and would call them to an account for their do; but at last they felt his power and wrath to their shame and confusion.  
It argues unbelief (in the highest) of the faithfulness of God in the performing of his promises: for saith God, If thou wilt hearken and do all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did, I will be with thee, and build thee a sure house, as I built for David and give Israel unto thee, 1 Kings 11.38. But they durst not (their unbelief was such) trust the promise of a God, who was able to do whatever he pleased, which great power of his they had evident, lively, pregnant examples of, before their eyes; but must go to their State-policy, ways of their own devising. But did it not appear their foundation was a sandy foundation? and when the storm came their fall was very great.  
Now the kingdom shall return to the Son of David: This is a very slender account, or reason of thy deviations, (o jehu) shall the fears of thy unbelieving heart, of thy losing thy kingdom, thy outward cocernments that thou art so much in love with; shall the fear of losing these, turn thee from God, seeing God hath made such a full promise, that if thou wilt do as David did, he will build thee as sure a house as David had, the sure mercies of David should be thy portion? is it possible that thou couldst conceive when thou art in thy right understanding, that this account will carry thee out, and keep thee from suffering loss and punishment in the great day of accounts, in the day of the recompenses of Zion, when God shall judge thee?  
Now shall the kingdom return to the house of David. Why? if the people go up to Jerusalem to worship: if we prevent it not by our policy, and some wise course; yea, by these courses we now resove upon; it will return to the house of David. They thought by their own devisings to secure themselves in their kingdom: but what followed? their ruin. They had a double evidence of the certainty and sureness of the foundation God had set them on, as to their outward concernments, their kingdom.  
First, God's justice upon the house of David for their sin: God sent his Prophet, and makes known his decree, That for the sins of the house of David, he would take ten parts of the kingdom from him, and give it to another, even to Jeroboam. Here was evidence, an unalterable decree of God. A  
Second evidence was this, The free and rich promise of God, mentioned even now, yet neither of these would work on them to believe God and trust in him; but they had their Calf's ways of their own devising reason of State and worldly-policy to secure them; and behold what came of it, TERRIBLE RV●NE.  
Here is all the Reason they could give, as if this were the masterpiece of their State-policy, That a Prince or Ruler must of necessity commit sin (the greatest sin) or he cannot be secure in his State or Kingdom: Jeroboam must set up Calves, and commit Idolatry, and forsake the true God otherwise he will not sit safely and quietly in his throne. This is pure wisdom indeed. Yet such as this, is the reason of State which is the King that rules all the Princes of this world, the Idol which they fall down to and worship; it hurries them on, and necessitates them to the commission of such things, as are abominable to the least spark of honesty.   

Application of this reason to our times.  
Consider with yourselves, I pray, you the Jehu's of our age; can you give a better account than your great grandfather jehu hath done before you? (for the same reason of State that ruled him, rules you) surely your consciences upon a strict examination will tell you, No: you may be more skilful in palliating your sin, than he was; and have more cunning deceitful shifts, than he had to blind the eyes of your own consciences, and others: you may have more specious pretences and cloaks for your sin, than he had; By how much the times and the work of the times may afford you more matter to plead upon, and by how much Satan your counsellor hath gotten more experience, and perhaps hath found out more wiles now, than he had then, and so may furnish you with three or four shafts more in your quiver, than jehu had. But in the end it amounts to one and the same account, Lest the Son of David should reign: the fear of losing your outward glory & kingdom, keeps you from submitting to the Son of David, to his Sceptre and command: the unbelief of your hearts, and your love to this present evil world, will not suffer you to hazard (in Gods own way) the loss of your outward concernments and kingdom for Christ's (the Son of David's) sake; lest while you are doing Christ service, you lose your darlings; yea, that fear hurries you on to the committing the worst of follies and vanities, provoking him to the greatest anger.  
And is it so? then take warning, Make your peace with him; while it is to day, harken to his voice, lest his anger be kindled, and when he comes he consume you in his hot displeasure. Hear what he saith, Bring hither those mine enemies, that would not that I should reign over them, and I will slay them. I tell you, The wrath of his kingdom, or the wrath he will manifest against his enemies when he goes up to his kingdom, will be by many degrees more dreadful, than the wrath he hath manifested at any other time, or upon any other occasion.  
You say indeed, You would have him reign and be King, you are for his kingdom as much as any; but the time is not yet, 
Ezek. 12.27, 28. compare with 2 Pet. 3.  it's a great way off the vision is for many days: but hear what the Lord of Hosts saith to such Pleas as these are: Behold, they of the house of Israel say, The vision that he seethe is for many days to come, and he prophesieth of the times that are afar off: thus saith the Lord God, There shall none of my words be prolonged any more; but THE WORD WHICH I HAVE SPOKEN SHALL BE DONE, SAITH THE LORD GOD.  
Alas poor hearts! you are either afraid of rendering up an account too soon, lest you be found light in the balance; or your hearts cleave so close to this present world, that you are loath to leave these vanities yet; you would have a little more sport with them: A little more sleep, a little more folding of the hands, saith the sluggard; or you are afraid lest you have not yet gotten the wedding-garment on, and so would fain have him stay long, that you may have time enough to procure it because you apprehend it hard and difficult to come by: if this be it, why go to Christ; you will find him a willing Saviour, his heart open to receive you, Ask and you shall have, knock and it shall be opened to you, seek and you shall find; whosoever comes to me, I will in no wise cast out, saith Christ: or, is it because your conscience smites you, and tells you, You are of the lefthanded companions of Christ, that must go into utter darkness where is weeping and wailing, & gnashing of teeth? Though you care not much for Heaven, yet you would keep as long out of hell as you can; and therefore put the evil day far from you, the day that will bring evil to you though joy and glory to the Saints and people of God: if so, The Lord will come in a time when you expect him not, 
Mat. 24.50, 51.  in a day when you look not for him, before you are ware, and cut you asunder and appoint you your portion with the hypocrites.  
You say indeed You are for Christ's kingdom, and that you long for it as much as any; but his kingdom is within, in the heart in the inward man; not in the outward man, over the world; of a spiritual nature, not of this world. Kind subjects! you will divide the kingdom between yourselves and your Sovereign; but you have so much self-love, as to keep the greatest part for your own share. If he rule not over the world, How can he have the utmost ends of the earth for his possession, according to the promise of the Father? How shall the Saints judge the world? 
●f they believe ●he kingdom of Christ is only ●hus spiritual in ●heir sense, that is the rea●on the Jehona●bs of our time ●o not keep to ●heir place and office, in the ●uilding up of ●is kingdom; ●ut seek so ●uch after the ●u●t, and outward glory, and ●ammon of this ●orld? surely ●ey either ●e●eve not what ●ey say, or their heart's care not ●or, what they ●elieve is the greatest happi●ess.  If he rule not over the world, methinks that would be an impertinent expression, viz. When he shall surrender up the kingdom to his Father; can this kingdom be only that over the heart? How can he give his people to possess the gates of their enemies? How can he deliver them out of the hands of all the enemies of their salvation? How can he give the kingdom and dominion, and the greatness of the kingdom under the whole heaven to his people? If he rule not over the world as King. How can he give his people the possession of the promised land? (performing all the promises to them) for, that is such a gift as he cannot fully give them till he is a King, and hath received the kingdom prepared for him, and promised to him by his Father, Then shall his people behold him in his glory, and the day of his power shall seize upon them, and make them as the chariots of Aminadab. Much more might be said in answer to these Pleas, and to prove (and that without contradiction) that Christ hath a kingdom to enjoy over this world, and that he will reign amidst & among his people, and in that over the world; when not a dog shall dare to bark or wag his tail against any servant of the Lord. But I suppose I have said sufficient for this place, and refer you to those elaborate discourses that are already sent forth into the world on this subject: but thus much give me leave to say, That it's too much to be feared, that the Pleas of these men against the kingdom of Christ over the world, arise from their so much love of the world, as they care not who gets the heart of man so they may have the world, and the dominion thereof to themselves; disturb not them in the enjoyment of their mammon and outward glory, and they care not who rules the heart, whether God or the devil. This might be evidently demonstrated; but it's too too irksome to me to rake into their rottenness.  
But for a parting word know, that this kingdom of Christ over the world, is a spiritual kingdom; so spiritual, as that it's apparent you are not acquainted with it; and through your unbelief, though some of you may live to behold it, yet you shall not taste the sweetness of it.  
Now O 〈◊〉 England 〈…〉 commune with your own hearts, bring them before the judgement-seat, and examine whether you are guilty or not; ask your consciences, & if they be not feared they will tell you the truth of the matter. Have not you gone a whoring after the sins of your forefather's, committed adultery with those State-policies, those inventions of their own, which brought ruin upon them, and so have wrought folly in Israel? Have you not withdrawn the people's hearts from the Lord by your personal deviations from that good profession you once made, by turning the wheel back again, and unraveling that bottom which you have been winding up so many years, and many other ways? Do you not endeavour to stifle the word of the Lord in the mouth of the Prophets spoken to you in this your day? Are you not making new Priests to serve your own turns, that will do your drudgery, serve your interests in stead of the interest of the Lord Christ even men of the lowest of the people, men of the most servile, base, serpentine nature, that will turn and wind through the most Meandrous paths of darkness, to accomplish their ends, the enjoyment of their earthly dunghil-mammon. (This I speak not of all: I say, God fordid there should be this spirit in all the Ministers; no, there's some wheat (good corn) amongst this great deal of chaff.) And God and your own hearts are only able to tell you whether you intent to impose new devisings of your own, in matters of the worship of God, upon the people of God. This is evident, that you endeavour to keep up as much of the old, decayed, deformed, withered worship, as with any credit you can. Yea, all these and other of your sins are guilty of many high and great aggravations. Are there not such dreadful circumstances accompanying your abominations, as raise their cry up to Heaven? if your repentance prevent not provoked vengeance seizing upon you, will let you know it to your cost. You have had many examples before your eyes of the wrath of God sweeping away the generation before you for those sins, which now you have made your own. Yea, have not you yourselves executed the judgements written against those very sins that now you make your darlings? Have you not had the special Testimonies of God going along with you while ye were doing his work; yea, to the filling of your hearts with a present joy? but you have stonyhearts, and will sin still. Have you not deceived the just expectations of your God? and lastly, Have you not had the faith and prayers of God's people going along with you to strengthen you in God's work? yet against all this you have sinned. And what reason can you give for these your whoredoms? God knows, as wretched a foolish reason as ever poor soul 〈…〉 reign, lest the kingdom return to the house of David. Can you give no other reason? No truly you cannot; all your other Pleas are but sprigs that spring from this root; this is the totum of all, Lest the Son of David should reign. Is it possible for you to think this will bear you harmless in the day of God's wrath? will this quit you in the day of your accounts, and discharge you in the day of God's judgements? no, you will be found guilty; yea, you are found guilty already: and though in mercy, the long sufferance and forbearance of God may be towards you for a little season; yet you will know to your smart, though God hath (if I may with reverence use that similitude) woollen feet, he hath leaden hands. Harken to your judgement and doom written of old, that hath brought to the dust so many mighty ones of the earth, for committing the same sins you have done, though far less aggravated.  

Jer. 4.19, 20, 30.  My bowels, my bowels, I am pained at my very heart, my heart maketh a noise in me, I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war: destruction upon destruction is cried; for the whole land is spoiled: suddenly are my tents spoiled, and my curtains in a moment. And when thou art spoiled, what wilt thou do? though thou clothest thyself with crimson, though thou deckest thee with ornaments of gold, though thou rentest thy face with painting; in vain shalt thou make thyself fair, thy lovers will despise thee, they will seek thy life.  

Isai. 1.4.  Ah sinful nation! a people laden with iniquity, a seed of evil doers, children that are corrupters; they have forsaken the Lord, they have provoked the holy one of Israel to anger, they are gone away backward.  
Your burnt-offerings are not acceptable, 
Jer. 6.20, 21.  nor your sacrifices sweet unto me. Therefore thus saith the Lord, Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.  
For the Pastors are become brutish, 
ch. 10.21.  and have not sought the Lord; therefore they shall not prosper, and all their flocks shall be scattered.  
Thus saith the Lord concerning the Prophets that make my people err, that by't with their teeth, 
Mic. 3.5, 6, 7.  and cry, Peace; and he that putteth not into their mouths, they even prepare war against him. Therefore night shall he unto you, that you shall not have a division; and it shall be dark unto you, that ye shall not divine; and the Sun shall go down over the Prophets, and the day shall be dark over them. Then shall the see●s be ashamed, and the diviners confounded; yea, they shall all cover their lips, for there is no answer of God.  

Zach. 11.3.  There is a voice of the howling of the shepherds; for their glory is spoiled.  

Lam. 4.13.  For the sins of her Prophets, and the iniquity of her Priests, that have shed the blood of the just in the midst of her.  

Isai. 9.14, 16.  Therefore the Lord will cut off from Israel head and tail, branch and rush in one day; for the leaders of this people cause them to err, and they that are led of them are destroyed.  

Mic. 6.16.  For the statutes of O●ri are kept, and all the works of the house of Ahab; and ye walk ●n their counsels, that I should make thee a disolation, and the inhabitants thereof an l●ssing: therefore ye shall hear the reproach of my people.  

Jer. 11, 10, 11.  They are turned back to the iniquities of their forefather's, which refused to hear my words, etc. therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them.  

Isai. 3.14, 15.  The Lord will enter into judgement with the ancients of his people, and the Princes thereof: for ye have eaten up 〈◊〉 vineyard: the spoil of the poor is in your ●ou●●s. What mean ye tha● ye beat my people to pieces, and grind the faces of the poor? saith the Lo●d God of hosts.  

Mic. 1.2.  ●o to th●m that devise iniquity, and work evil upon their beds: when the morning is light they practise it, because it is in the power of their hand.  
Behold, I am against thee, 
Jer. 50.31, 32.  O thou most proud, saith the Lord God of hosts: for thy day is come, the time that I will visit thee: and the most proud shall stumble and fall, and none shall raise him up; and I will k●nale a fire in his cities, and it shall devour all round about him.  
For he bringeth down them that dwell on high: 
Isa. 26.5, 6.  the lofty city he layeth it low, he layeth it low even to the ground, he bringeth it even to the dust: the foot shall tread it down, even the feet of the poor, and the steps of the needy.  
And I will cause the arrogancy of the proud to cease, 
ch. 13.11, 12.  and will lay low the haugheiness of the terrible: I will make a man more precious than fine gold; even a man, than the golden wedge of Ophir.  
How is the faithful city become an harlot? it was full of judgement, 
ch. 1.21, 22, 23, 24. and 3.25, 26. and 4, 1.  righteousness lodged in it, but now murderers: thy silver is become ●hoss, thy wine mixed with water: thy Princes are rebellious, and companions of thiefs: every one loveth gifts, and followeth after rewards: ●●●y judge not the fatherless, neither doth the cause of the widow come unto them. Therefore, thus saith the Lord, the Lord of hosts, 
Beware  the mighty one of Israel, Ah! I will case me of mine adversaries, and avenge me of mine enemy's. Thy men shall fall by the sword, and thy mighty in the war, and her gates shall lament and mourn, and she being desolate, 
London.  shall sit upon the ground: and in that day, seven women shall take hold of one man, saying, we will eat our own bread, and wear our own apparel; only let us be called by thy name, to take away our reproach.  
●o unto them that join house to house, that lay field to field, 
ch. 5 8, 9  till there be no place, that they may be placed alone in the midst of the earth. In mine ears said the Lord of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabitant.  

ch. 30.1.9, 10, 12, 13, 27.  woe to the rebellious children, saith the Lord, that take counsel, his not of me; and that cover with a covering, but not of my Spirit; that they may add sin to sin; lying children, children that will not hear the law of the Lord, which say to the seers, See not; and to the Prophets, Prophesy not unto us right things; speak unto us smooth things; prophesy deceits. Wherefore thus saith the holy one of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon; Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. Behold, the name of the Lord cometh from far, burning with his anger, and the burden thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire.  

ch. 6.9, 10, 11.  And he said, Go and tell this people: Hear ye indeed, but understand not; and see ye indeed, but perceive not; make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. Then said I, Lord, How long? and he answered, Until the cities be wasted, without inhabitant, and the houses without man, and the land be utterly desolate.  
I will send him against in hypocritical na●ion, 
ch. 10.6.  and against the people of my wrath will I give him a charge to take the spoil, and to take the prey, and to tread them down like the mire of the streets.  
And when you spread forth your hands, 
ch. 1.15.  I will hid mine eyes from you, yea, when you make many prayers, I will not hear: your hands are full of blood.  
Then said the Lord unto me, 
Jer. 15.1.  Though Moses and Samuel stood before me, yet my mind could not be towards this people: cast them out of my sight, and let them go forth.  
Behold, 
Isa. 59.1, 2, 3.  the Lords hand is not shortened, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated between you and your God, and your sins have hid his face from you, that he will not hear; for your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lies, your tongue hath muttered perverseness.  
Now therefore be ye not mockers, 
Isa. 28.22  lest your bands be made strong: for I have heard from the Lord of hosts, a consumption even determined upon the whole earth.   

I shall close up this discourse with a word to these three parties, so nearly concerned in it, Jehu, Jehonadab, and the people of God.  

A word to Prince Jehu.  
First to thou, O thou mighty man have I somewhat to say; thou hast been curious and lovely in thy apparel, and thy face hath shined as if thou hadst been on the mount with Christ; thy profession hath been so excellent, that we have been ravished with thee: we never had such hope of the satisfaction of our souls, in the free service of our God, in the enjoyment of the promised land, in going up to Jerusalem to worship in the highest of God's appointments, as we have had in thee; and wilt thou now deceive us? whither shall we go to complain, but to our God who anointed thee, whose messenger we took thee to be? yea, and we are sure thou wast, so long as thou didst keep in his way. Thou (o Jehu) didst run well, who hath hindered thee? who hath bewitched thee?  
But blessed be God, for anointing Jehu to do his work; and blessed be God, for giving Jehu a heart to do so much of the work as he hath done: but what reason can be given why Jehu should play the hypocrite at the lattet end of the day? Is this the reason; Jehonadab counselled him so to do, to take that wise course? truly it looks like such a man's counsel, that compasseth sea & land to make a proselyte, and when he hath so done, he makes him twofold more the child of hell than himself. What Jehonadab hath to say for himself, concerning this matter, we shall see anon. But can this excuse the business? surely no: such an excuse freed not our first parents from the curse, neither will it thee Jehu (without repentance) from punishment.  
Consider how hateful to God hypocrisy is; you may see it in Christ's hatred of it, for he is the express image of his Father; how full of indignation is he against the Scribes and Pharisees! why? because they were hypocrites. In all his sermons & discourses none did he so complain of, & against none was so violent as against hypocrites; yea, when he would express the wickedness of that generation wherein he lived to the full, he calls them hypocrites; Ye Scribes and Pharisees, hypocrites. It's a comprehensive appellation, it comprehends all other sins in it: hypocrisy is sin in the abstract, the quintessence of all depravity and contrariety to God. Hypocrisy it's most offensive and loathsome to God, such that he will spew out of his mouth; so offensive it is that God will bring upon the head of an hypocritical generation, all the deserts of a former wicked and profane generation, Mat. 23.34 35 36. yea, the state of an hypocrite is made use of in Scripture, as a signal term to set forth the dismal condition of the damned by: The Lord of that servant shall come, 
Mat. 24.50, 51.  etc. and appoint him his portion with the hypocrites.  
And yet wilt thou play the hypocrite Jehu? think upon it: will the counsel of Jehonadab save thy back from inheriting the stripes of a fool for this thy wisdom? Plead not the goodness of thy end, nor the uprightness of thy intentions, That all is for the glory of God, and bringing about the will of God; We must not do evil, that good may come of it. The goodness of an end, will not sanctify an action; but the sinfulness of an action, may pollute and defile the goodness of an end.  
But why could not Jehu go through with his work, and pull down the Calves, take away the ancient fundamental political bounds of the Idolatrous kingdom in Israel, that so the people might go up without let or hindrance to Jerusalem to worship?  
O our kingdom would then be lost, nothing but ruin, confusion and loss would come unto us. If any advantage be to be found in it, it would be another's portion and inheritance, not ours; our kingdom would be lost, the son of David would take it from us. O most miserable kingdom! that is upheld by such abominable bounds & limits that provoke God to so great wrath, to the consuming generations of men from off the earth; for is it possible that inventions of men should be able to uphold that which God sets himself, yea, all his glorious Attributes against? can it be supposed, that weak man, that is but as the grass that withereth, should uphold that which we fear the promises of the great God cannot?  
Suffer the children to cry Hosanna to the son of David, and exalt him as King? no, that must not be tolerated; we must rebuke them, and stop their mouths, imprison them, and hinder their going on in this course; otherwise, what shall we do? our kingdom will be destroyed, and nothing but ruin and destruction will be left us for an inheritance.  
jehu I beseech thee consider these few things.  
First, The evil and wickedness of all State-policy, and so of thy State-policy: it's a sin that destroys more Rulers, than all other sins doth; but particularly, the evil of it appears in these three things:  
1. It withdraws from God. This is evident in this example of jeroboam: his State-policy and wisdom put a necessity upon him of leaving the true God, and committing that great and devouring sin of Idolatry; Calves must be set up, and must be called Gods, and must be worshipped, for if the people go up to sacrifice at jerusalem, the kingdom will return to the house of David. His carnal reason dictates such strong and feasible Arguments to him, that it was impossible for him to hold his kingdom, if that Rehoboam had that advantage of the people's going up to jerusalem to worship: therefore he must either lose his kingdom, or leave his God; No Idol, no King. Thus his reason of State turned him from God.  
And the same reason kept back all the Kings of Israel from going to God. Why? if they did, they must lose their kingdom, and that they would not do; they loved their outward concernments better than their God; and therefore rather than hazard the loss of them, (although it was but in appearance to their dim eyes) they would let God go whither he would for them; they would have none of him. But this cost them dear at last, yea, this same reason wrought so strongly upon Israel's jehu (that enlightened man, whose eyes pierced the confines of heaven, and saw glories, which are not the objects of every common eye) that it blinded him so, that he could not step over the stumbling-block, the fear of losing his kingdom; yea, if this vanity take but a little place in the hearts of the true children of God, it draws them at a distance from him, as is plain the case of Asa: when through policy he would go and hire the Syrians it smothered the faith that acted in him before, to the destruction of Zerah the mighty Aethiopian, it drew him from his confidence and trusting in the Lord, as the Prophet saith; and many dishonoring of the Lord followed upon it, as the story evidences.  
2. It brings great affliction. What affliction did this State-policy bring upon Asa! it brought that sore reproof from God by the Prophet, which so enraged him; it brought great wars upon him: and surely every one will say, they are afflictions. And it's more than probable, that his continuance in that sin, brought that dismal disease upon his feet, that he could never walk uprightly afterward. What affliction brought it upon good jehosaphat, whose policy made him join with Ahab! it brought him into great danger of his life, and drew down wrath upon his own head.  
3. It brings utter ruin. What ruin did this calvish State-policy bring upon jeroboam, Baasha, Ahab, jehu, and all the Kings of Israel; yea, (by reason of the people's compliance therewith) the whole nation at last! they are carried away, and their name rooted out from under heaven; yea, had it not been for Gods promise to David, what ruin would it have brought upon jerusalem itself, and her Kings? How near ruin did it many times bring her? and God professes it was for his promise sake that he had mercy on her.  
When the sceptre was departed from Judah, and so God not engaged to it by promise, what effect had this State-policy upon that generation of men! among whom Christ himself lived; their policy kept them from receiving Christ the true God, caused them to reject him; for say they, If we receive him, IF WE LET HIM THUS ALONE, ALL MEN WILL BELIEVE ON HIM, and the Romans will come, and take away both our place and nation.  
And what great afflictions and destructions it brought upon them, we see in the story of the Macchabees; yea, what utter ruin at last overwhelmed them is evident: have they not been as dung upon the face of the earth, for more than 1200 years? So that there's nothing more clear than this, That the ruin of States and Kingdoms, is founded in, and bottomed upon their State-policy; at one time or other, first or last, their walking by the rules and maxims of this policy breaks them to pieces, and brings them to their utter ruin.  
Secondly, consider, The pernicious loathsome abomination of Jehonadabs' counsel. Hypocrisy is most odious to God, most provoking; yet jehonadab counsels to that: the righteousness of thy counsellors will not save thee, (o jehu:) although they have been exemplary for holiness, and as a beacon upon a hill to show men the way of life, yet now they commit adultery with this grand strumpet State-policy, God leaves them, and they are become abominable: by how much the more close and spiritual their iniquities are, by so much the more wicked and abominable they are to God: as the most excellent things, once depraved are most vile, base and abject, most destructive; so these men now going astray, no counsel so destructive, so contrary to God (in the aggravations of it) as theirs.  
But now, jehu at parting I shall leave to your serious consideration some few of the words of God; it may be you may get meat out of them.  

〈◊〉 15. ●3, 28.  And Samuel said, Hath the Lord as great delight in burnt-offerings and sacrifices, as in obeying the voice of the Lord? Behold, ●o obey is better than sacrifice; and to harken, than the sat of rams. 
〈◊〉 6.14.  Because thou hast rejected the word of the Lord, he hath rejected thee from being king. The Lord hath rend the kingdom of Israel from thee this day, and hath given it to a neighbour of thine, that is better than thou  

〈◊〉. ●3.  But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. So Saul died for his transgression, which he committed against the Lord, even against the word of the Lord, which he kep● not.  
And also by the hand of the Prophet Jehu, the son of Han●ni, 
2 Kin. 16.7.  came the word of the Lord against Baasha and against his house, even for all the evil that he did in the sight of the Lo●d in provoking him to anger with the work of his hands, in being like the house of Jeroboam; AND BECAVSE HE KILLED HIM  
And he said unto him, 
1 King. 20.42.  Thus saith the Lord, Because thou hast let go out of thy hand a man whom I appointed to utter destruction: therefore thy life shall go for his life, and thy people for his people.  

Hosea 1.4.  And the Lord said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.  

Gal. 2.18.  For if I build again the things which I destroyed, I make myself a transgressor.  

1 Chron. 28.3.  But God said unto me, Thou shall not build an house for my name; because thou hast been a man of war, and hast shed blood.  

2 Chron. 19.2.  And Jehu the son of Hanani the Seer, went out to meet him, and said unto King Jehosaphat, Shalt thou help the ungodly, and love them that hate the Lord? therefore wrath is upon thee, from before the Lord.  

2 Chron. 26.16.  But when he was strong, his heart was lifted up to his destruction; for he transgressed against the Lord his God.  

ch. 32.25.  But Hezeki●h rendered not again according to the benefit done unto him; for his heart was lifted up, therefore was wrath upon him, and upon Judah and Jerusalem.  

ch. 28.10, 11.  And now ye purpose to keep under the children of Judah and Jerusalem, for bondmen and bondwomen to you; but are there not with you, even with you, sins against the Lord your God? now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren; for the fierce wrath of God is upon you.  
Wherefore it shall come to pass, 
Isa. 10.1 13.  that when the Lord hath performed his whole work upon Mount Zion and on Jerusalem, I will punish the fruit of the stout heart of the King of Assyria, and the glory of his high looks; For, he saith, By the strength of my hand I have done it, and by my wisdom, for I am prudent, and I have removed the bounds of the people, and have rob their treasuries, and I have put down the inhabitant like a valiant man.  
The Lord of hosts hath purposed it, to slain the pride of all glory, 
ch. 23.9.  and to bring into contempt all the honourable of the earth.  
And it came to pass, 
2 Chron 25.16.  as he talked with him, that the King said unto him, Art thou made of the King's counsel? forbear, why shouldst thou be smitten? then the Prophet forbore, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not harkened to my counsel.  
Now the good Lord help thee, jehu that upon reading this, the mayst understand the mind and will of God, and repent, and do t● first works, lest, etc.—   

A word to Jehonadab Jehu's counsellor.  
In the second place: I have a word to speak to jehonadab: h● excellent hast thou been? how perspicuous hath thy glory shined the face of men? insomuch that the Princes have taken notice of th● and have chosen thee for their counsellor, thinking surely they sho● be happy, and prosper, if such counsellors as thou art, teach the● Thou hast been counted worthy to ride in the chariots of the no● of the earth, and thou hast been so far taken and ravished with t● sight of worldly glories from those mounts, that thou hast fallen down and done worship to them; notwithstanding all thy excellencies and perfections, thou art overcome and fallen. Repent, and do thy first works, or else saith the Lord, I will come quickly, and take that away that thou hast; take away thy candlestick. Thou hast climbed up the ascending steps to those Altars, which are not of God's appointment; and your feet have slipped, and you are fallen, to the discovering of all your nakedness. Remedies against this, thou thyself (O Jehonadab) hast taught the people: but now the disease hath overtaken thyself, may we not justly say, Physician, cure thyself? but thy unskilful dealing with, and carelessness towards thine own soul, and thy being so slightly and so easily overcome, makes it appear thou art really ignorant 
Words with●●● practice 〈◊〉 no more.  of the things of the day that belong to thy salvation, in this thy day; notwithstanding those specious shows of light and knowledge which thy acquired abilities have taught thee. Consider, Jehonadab, whither thy ways tend, if not down to the gates of death, the wages of the hypocrite, where is nothing but weeping, and wailing, and gnashing of teeth. How have I heard thee in our streets, crying out against those very things that thou now counselest others to! thou hast gotten the Pharisees chair, and art thou not become a very Pharisee? examine thyself: thou hast gotten the mammon of Baal's Priests, and art thou not become a Priest to the golden Calves?  
What is become of thy hopefulness? we had thoughts thou wouldst have gone in the front of the battle, and carried the Ark before us into the promised land; 
●ur deviations 〈◊〉 practice from 〈◊〉 former ●achings have ●eady made ●e Atheists by ●ousands, than ●er your Mystery made inverts, and it is no accidental, but natural effect your folly, for which you must ●●ve an accounted.  but behold, thou drawest us back to Egypt: we had hopes thou wouldst have given us an example, of living by that faith, which thou hast so affectionately preached to us; but behold, the greatest hardness of unbelief: we thought thy heart would have been as wax, ready to receive every impress of the seal of the Spirit, that we might behold his glory in thee; but behold, what oppositions, what quenchings, what grievings of the Spirit are evident in thee? how dost thou put out the light of the Spirit, which once did blaze in thee? how dost thou give that good profession the lie, which once thou madest? how diametrically contrary are the paths of thy prosperity, to the ways of thy adversity? how heavenly then, but how earthly now? nothing but glory itself, was then (in the time of adversity) thy pretention; but behold are not now thy hands fastened upon the basest things of this earth? and is it not evident thy stony-heart hath found out its centre here in this world? who than a more sheep-like, harmless, innocent creature, having no gall, no sting at all? but now, who more like wolves, who more like the Princes of this world, Lording it over the heritage of God? who then more against Baal's Priests? but who now, more for the golden calvish Priests, though the lowest of the people? and all to maintain an interest, which is as contrary to God, as light is to darkness; yet is grown so lovely in thy eyes (since thou hast gotten a large share in it) as thou darest to hazard the loss of thy soul for the maintenance of it.  
But as if these things had been a light thing to thee, thou hast taken the eyes and heart of thy Prince, and hast enticed him, and caused him to go a whoring after thy Idolatries. Thou by thy wiles hast ensnared him, and brought him into danger, and that upon the pretence of maintaining Religion; but what is it, I pray? it's no other than the worship of thy Calves, that thy kingdom, and his kingdom (as thou persuadest him) may not be ruined and taken away. But know, all shall avail thee nothing; the purposes of God shall stand: he hath decreed thy ruin if thou repent not, and it shall come upon thee irresistibly: all thy policy, all thy wisdom, all thy superstitious sanctity will avail thee nothing: Gods chosen one's, who are clothed with his holiness, shall tread thee under their feet, and make thee as dung upon the earth: I have commanded my sanctified one's: 
Isa. 3.2.  I have also called my mighty ones for mine anger, even them that rejoice in MY HIGHNESS: all thy mammon, all those good things that thou goest a whoring after, shall be the portion of others; yea, and thy lovers shall hate thee.  
What canst thou expect? when it shall be laid to thy charge, that through the prevalency of thy counsel and advice, urged with such specious arguments and pretences, Jehu forsakes his God (his Leader) lets him go onward if he please, but follow who will, Jehu for his part will go no further; and why? because thou (Jehonadab) hast fleshed his lust, and heightened his heart, by the specious shows of thy reasons: That thou didst fright Jehu from destroying the golden Calves, by those dismal destructions, and fearful events, that thy wisdom did in a lively manner represent unto him, would follow; and that thou didst hinder Jehu from taking away the ancient bounds and limits of an Idolatrous kingdom, and from giving the people free liberty and authority to go up to jerusalem to worship, by representing to him the ruin that would follow; telling him. These bounds keep all in order; take them away, and confusion would seize upon all things, like an inundation of waters when the dams are broken up; and that it's contrary to the foundation of Magistracy, to suffer ruin to come upon a State or Nation, to please the fancy of a company of fanatic fellows. Thus, jehonadab thou bringest upon thy own head the guilt of all the transgressions & deviations of thy Prince and people, with all that dreadful wrath and vengeance that hangs over their heads. When God came down into his garden to see what our first Parents had done and called them to an account for their deviations, they made the best excuse (poor hearts) they could; they laid the fault on one another; but the Serpent, from whose advice and temptation the mischief came, paid for all: and shall you far any better? judge ye: your transgressions are so circumstantiated, as that one day yourselves shall judge and condemn yourselves; those mouths that are now so full of words in your own defence, shall then be struck dumb and mute.   

A word to the people of God.  
The last word I have to write, is to the despised people of God: you may  
First observe from hence, How far a man may go in the way of the Lord, and yet be unsound at heart; at the bottom there may be nothing, but a love to an interest destructive to yours. Your interest is to go up to Jerusalem to worship, to exercise yourselves in the high and pure appointments of God, and to hold forth to the world, both by doctrine, and obedience to it, the whole mind and will of God, the whole and every part of his truth, that so you may possess the promises, and enjoy as much of God here, as possibly you can attain to: but this must not be suffered (forsooth) for fear, etc. but an interest must be carried on, contrary and destructive to this. When men have done so much of the work of God, as they think will serve their turns, and bring about their design; then are they for God nor his work no longer; but for their Calves, their own devisings, and their interest which they have created to themselves; and whatsoever opposes that, or is contrary to that, although it be never so precious in the eyes of God, (as his people are, for he saith, They are as the apple of his eye) must be trampled upon & brought under. Let us learn from hence, Not to trust to man whose breath is in his nostrils; but in the living God who is only faithful and true to the end.  
2. We may here observe, The utmost limits that a jehonadab will go; he will run on to the very gates of heaven, but he is so swollen with the venom of self-righteousness, the honour and glory of this world, that he cannot enter that strait gate: but in matters of the worship of God, the golden Calves, the inventions of men's devising, will satisfy him well enough; that that will please his Prince, will content him: he will be outwardly holy and zealous for God, make good and wholesome Laws for the regulating of the outward man, he will command his household and family to exercise the virtue of temperance, Ye shall drink no wine, neither ye nor your sons for ever: He will not have a drunkard in his house: he will go higher yet, command covetousness from among his family and followers, they must not build houses, nor sow seed, nor plant vineyards, nor have any: See how virtuous our Jehonadab is; where shall we find his fellow? surely, there's none like him. Thus Jehonadab inherits the praises of the earth, the reward of his virtue. But here's a spot in this beautiful face, HIS END, which is only this, That they may live long in the world, That ye may live many days in the land, etc. all his advantages could raise him no higher than the world; notwithstanding all his seeming contempt of the world, yet he places his happiness here below, for this is the end wherefore he ordained his precepts, and That he would have his children and followers aim at in their obedience to them, that they may live many days in the land; and this end by their obedience they obtained, For thus saith the Lord, jehonadab the son of Rechab shall not want a man to stand before me for ever. God gives them their desire and their aim in all their devotions, To live long in the world, and their posterity not be rooted out, so long as there's a being in the earth, for the generation among whom they live, that (I conceive) is only meant by not wanting a man to stand before God for ever. Thus we see Iehonadab's resting place, that all his endeavours and works follow after, Not in God, but in the world.  
But again, further, he will (in a measure) own the present cause of God, the truth and work of the present generation. He comes to meet jehu, [to meet him] to congratulate him, and bid him, God speed: who can say now, Black is his eye? jehu could not. He Questions not the affection of his heart to the work, but TO HIM, to his interest: Is thy heart right, as my heart is with thy heart? Here's a supposal, that Iehonadab's heart was right to the work, otherwise why should jehu say, As my heart is with thy heart? If he had not thought his heart right to the work that was THAN doing, Iehu's heart could not be right with his, for Iehu's heart was really set upon that present work of rooting out, and destroying the house of Ahab and Baal; but jehu knew Iehonadab's heart was right to the work of reformation, and he professes his so too. And here lies the Question, Is thy heart right FOR ME, for my person, my interest, my sitting on the throne my governing the people in the place of Ahab, as my heart is right with thy heart, for that which thou desirest Reformation?  

These Jehonadab's will rise up in judgement against the Jehonadab's of our times, being men mo●● righteous by far, th●●●ou●s, wa●●ing exactly up to their professed principles, 〈◊〉 ou● Jehonadab's are as ●a● from doing as th●●●st is from the ●●st, ●●n ●d no 〈◊〉 in any particular; he that hath but hunsonby, cannot but ●ee it pl●●●y. If their g●ea● g●a●d father (old) Jehonadab were alive, how would he ●●dew his grey hairs with tears, ●o ●ee how un●●k him th●se his children are? if so, then what can these m●n expect, but to have a heavier weight of wrath laid upon them, by how much their sins have exceeded their predecessors?  Now all Iehonadab's excellencies, virtues, righteousness and holiness; could not preserve him from striking up the bargain, entering into covenant with jehu to be for him. And jehonadab answered, It is; and upon this they strike hands and ratify the covenant, If thou wilt be for me I am for thee: and he gave him his hand, and he took him up to him into the chariot; they are become one presently; and now jehonadab is set on high, (in the chariot) made a privy counsellor, and entered into covenant with his King to be for him, and to strengthen his hands; he becomes a LAWMAKER, prescribes precepts and directions for the ordering future ages, (as hath been already mentioned) but among all those Laws, there's not a word of going up to jerusalem to worship, and sanctifying God's name in drawing nigh unto him in his most holy place, in those sanctified appointments he hath ordained to be worshipped in? no, that would not stand with the (newmade) interest of his Prince; and therefore like a good subject and friend he is silent as to that, leaves it for some other and more fit season. But to satisfy his conscience, and to salve his reputation among good men, he makes Orders for the outward deportment between man and man and sets no such an end to be his scope, as hath the face of a promise withit; yea, is part of a promse, but it's but the outside; the bottom of the promise his heart never dives into; it's not the enjoyment of God himself in a promise, but of this world in a promise; that is the great aim and end of all his ways, That your days may be long in the land; not, that you may enjoy God in his own high appointments at jerusalem; no that would offend his Prince, and alas, tender heart! he is loath to grieve him, to whom he is so much beholden. Thus we see how far a Jehonadab will go, no further than he can drag his Prince along with him: if he stay at the Calves, and admire their golden glory, Jehonadab will do so too: but the glory of a holy God in his own Ordinances he is a stranger to ignorant of.  
This consideration exhorts us to seek out other leaders, and not to follow after any jehonadab whatsoever; if we do, they will lead us to the Calves, (into ways of their own invention) instead of jerusalem. There's not a jehonadab will venture his carcase for Christ: if the worldly powers will not go along with him, he will stay with them, rather than run a hazard in going a little onward alone to seek out the Lamb who is the faithful leader of his people. But let us diligently seek after him & go up the mount towards him, he will lead us to his Father, and make us partake of the same glory he possesses at his right hand. Who would not follow such a leader, and venture a little to seek him out, if at any time we lose sight of him, through the terrible and uncouth shake of earthquakes?  
3. We have set before us the sins and iniquities of jehu with their aggravations; and it's evident how near these our times are allied to them. It's worthy our serious consideration, whether the differences between the times, and the dispensations of God in the times, or any other circumstance accompanying our deviations, may give us any good and sound ground to hope that Iehu's punishment (the consuming wrath of that age) will not be the portion of this generation; seeing they have so notoriously espoused his adulterous deviations and apostasy. We find what sudden sad effects Iehu's apostasy brought forth: In those days (in the days of Iehu's apostasy) the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel. We find already how our liberties begin to be cut short, witness the persecution of the Lords people in Wales and other places. In the margin it's rendered, [to cut off the ends:] if the ends of the body (the head and the feet) be cut off, what is the trunk able to do, but roll in its own blood?  
Come my people enter thou into thy chambers and shut thy doors about thee ●hide thyself as it were for a little moment, 
Isa 26.20. and 63.4.  until the indignation be overpast.  
For the day of vengeance is in mine heart and the year of my redeemed is come.  
4 Again We here see the portion of those that join themselves to, & comply with jehu in his abominable deviations, RUANE: as soon as ever jehu had accomplished his purposes, and through Iehonadab's help kept the people within the ancient bounds and limits of the Idolatrous kingdom sad effects follow, The Lord cuts Israel short, Hazael smites Israel in all their coasts eastward; and by that time there came to be a general compliance of the people, and God had given them a little time to fill up the cup of their iniquity full, then comes UTTER RVINE, and behold they are not. Is it not a great dispute among the learned what is become of them, where the ten Tribes are? the place of their abode is hid from the whole earth. This is most certain, That all those that cleave to, & comply with jehu in his apostasies shall be partakers of that great wrath, that God in due time will pour down from heaven upon the head of Jehu and all his companions in inquity.  

Rev. 18.4.  Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.  
5. It's worthy our observation, That Jehu never afterward made use (as we read) of those Prophets of the Lord that anointed him, that first did his work for him, and helped him to his power by which he got the throne. When they had done so much (as he could expect from them knowing their principles were not suitable to his design) farewel then, he had no more to say to them, their hearts were too honest, and brains too shallow, for his deep politic designs; they would walk answerable to their professions, (the glory of which affected the people's hearts) perform all their promises and engagements: but these things stood not with Jehu's interest, therefore no more of them; adieu those half-witted fellows, whose conscience cannot swallow a lie sealed with the highest asseverations, that by such fine slights of State-wisdom we may climb the steps of honour: But come thou, Jehonadab, thou art a righteous person, and hast more wisdom than Myriad of those Idiots. And indeed, what can you expect more from a Jehu, who sets up an interest contrary to God's? never expect friendship or friendly dealing from him, till God hath changed his heart, and of a Jehu made him a David; of a Saul a Paul. Consider Jehonadab a little further, than judge. He was one that came to meet Jehu when he had made a sure progress in his work; he was not at the beginning among the Prophets of the Lord to strengthen Jehu's hand in the work; no, but when he had slain the King and Jezebel, and by a wile destroyed the Kings seventy sons, and was going with power sufficient to make a full end of all his enemies, Then comes (good) jehonadab, to congratulate jehu, to have a finger i'the pie before it's put i'the oven. And jehu he strikes in with this holy man, and engages him (easily enough, poor soul) to be on his side: jehu knew full well, that this wary wise man (that knew the way to sleep in a whole skin, till jehu had almost made sure work, and then comes and proffers his congratulatory service to his greatness) would be a fit instrument for his turn, than those hardy simple-hearted fellows, (the Prophets of the Lord) that, to fulfil the mind of God, would run through such hazards and dangers (as they did) to lift up jehu into a capacity to do the will of God. It's this jehonadab that jehu is so eager to engage. (The text saith, he [lighted] on him, like a bird of prey, and with his talons he hoist him up into the chariot, a high place, that dized poor Jehonadab's brains so, as they could never get into their right posture again.) And what sweet compliments passed between them? his whole discourse was about sincerity and uprightness of heart, when (God knows) it was that he lest cared for; but Jehonadab understood him well enough, and knew what counsel would please (as appears in the matter of Baal's Priests.) It's this Jehonadab that Jehu loves and hugs in his bosom: for you, the Lords people, who have not a Jehonadab's wisdom farewel: he will have no more to do with you, such fanatic silly fellows, that are good for nothing, but to ruin a State. As we cannot find it in the story that Jehu took any friendly notice of the Lords people (to whom he was so much engaged) after he came to the Throne; so we shall never find it in experience, that a Jehu will be a friend indeed, to those who in sincerity of heart look Sion-ward.  
6. From hence the Saints and people of God may see what their work is, To bear the cross of Christ, in bearing witness against those deviations and apostasies, that are too too likely to overrun this generation of men; & to seek after the Lamb, the Lord Jesus Christ, for their Leader, and follow him whithersoever he will lead them: there's no doubt nor Question to be made, but his designs are right, and adequate to the will of his Father, who hath promised him the throne of his father David.  
Much might be said to you (the children of the most High) of that full redemption, and great glory which draws nigh to be given to you for an inheritance; but I shall leave that, as the work of one more knowing in those great and deep mysteries of the Father's love, than myself, being one who hath more need to learn and to be taught of the meanest and weakest amongst you: and indeed, none can make you sensible of these things, but the Spirit himself. Only I have, out of that feast of far things, of marrow, and wine upon the lees well refined, that God hath prepared for his chosen one's; I say, Out of that feast I have gathered a collation for you, made up of such dainties, as I conceive most suitable to your present state and condition.  

Mal. 3.16.  Then they that feared the Lord spoke often one to another, and the Lord harkened, and heard it: and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.  

Mic. 4.13.  Arise and thresi●, O daughter of Zion; for I will make thy ●orn iron and I will make thy hoofs brass, and thou shalt beat in pieces many people: and I will consecrate their gain unto the Lord, and their substance unto the Lord of the whole earth.  

Isa. 17.13, 14.  The nations shall rush, like the rushing of many waters; but God shall rebuke them, and they shall flee far off, and shall be chased as the chaff of the mountains before the wind, and as a rolling thing before the whirlwind: and behold, at evening-tide trouble, and before the morning he is not: this is the portion of them that spoil us, and the lot of them that rob us.  

Isa. 4.2, 3, 4, 5.  In that day shall the Branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, for them that are escaped of Israel: and it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in jerusalem: when the Lord shall have washed away the filth of the daughter of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgement, and by the spirit of burning: and the Lord will create upon every dwelling place of mount Zion, and upon her assemblies, a cloud, and smoke by day, and the shining of flaming fire by night: for upon all the glory shall be a defence.  
Yea, the Lord will answer, 
Joel 2.19, 32.  and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith, and I will no more make you a reproach among the heathen: and it shall come to pass, that whosover shall call on the name of the Lord shall be delivered: for in mount Zion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call,  
For unto us a child is born, 
Isa. 9.6, 7.  unto us a son is given, and the government shall be upon his shoulder; and his name shall be called Wonderful, Counsellor, the mighty God, the everlasting Father, the Prince of peace. Of the increase of his government and peace, there shall be no end: upon the throne of David, and upon his kingdom, to order it, and to estabish it with judgement and with justice, from henceforth, even for ever.  
Fear thou not, for I am with thee; 
ch. 41.10, 11.  be not thou dismayed, for I am thy God, I will strengthen the, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness: Behold, all they that were incensed against thee, shall be ashamed and confounded, they shall be as nothing, and they that strive with thee shall perish.  
Since thou wast precious in my sight, thou hast been honourable, 
ch. 43.4.  and I have loved thee: therefore I will give men for thee, and people for thy life.  
And the ransomed of the Lord shall return, 
Isa. 35.10.  and come to Zion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.  
The meek also shall increase their 
ch. 29.19, 20, 21.  joy in the Lord, and the poor among men shall rejoice in the holy One of Israel: for the terrible one is brought to nought, and the scorner is consumed: and all that watch for iniquity are cut off; that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.  

ch. 54.17.  No weapon that is form against thee shall prosper, and every tongue that shall rise against thee in judgement, thou shalt condemn: this is the heritage of the servants of the Lord, and their righteousness is of me, saith the Lord.  

Mal. 4.1, 2, 3.  For behold, the day cometh that shall burn as an Oven, and all the proud, yea, and all that do wickedly shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch: but unto you that fear my name, shall the sun of righteousness arise with hea●ing in his wings; and ye shall go forth and grow up as calves of the stall, and ye shall tread down the wicked, for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts.  
Fear not, O land, 
Joel 2.21.  be glad and rejoice; for the Lord will do great things.  
The zeal of the Lord of hosts will perform this. 
Isa. 9.7.   
What shall one then answer the messengers of the nations? 
ch. 14.32.  that the Lord hath founded Zion, and the poor of his people shall trust in it.  
Make haste, my beloved, 
Cant. 8.14.  and be thou like to a roe, or to a young hart upon the mountains of spices.  
I am come into my garden, 
Cant. 5.1.  my sister, my spouse; I have gathered my myrrh with my spice, I have eaten my honeycomb with my honey, I have drunk my wine with my milk: eat, O friends, drink, yea, drink abundantly, O beloved.  

Zac. 12.3.  And in that day I will make Jerusalem a burdensome stone for all people: all that burden themselves with it, shall be cut in pieces, though all the people of the earth be gathered together against it.  

Luke 21.34.  And take heed to yourselves, lest at any time your hearts he overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares.    
FINIS.