others do to marriages Witness all those living speeches of dying Saints which will shortly be published by an able and industrious hand to the world Cyprian hearing the sentence of death pronounced against him said Lord I thank thee that now thou wilt free mee from the bonds of the body I shall not now lose my life but change it for a better Excellently Pomponius Algerius in an Epistle which hee writ to his friends from the delectable Hortyard of the Leonine prison Iuly 1â— 1555. I shall tell you said hee strâ—â—ge things I have found a honey comb in a Lions belly In a deep dungeon I have found pleasantness in a place of bitterness and the shadow of death I have found peace and hope of life In the belly of hell I have found comfort Where others weep there do I sing for joy and whâ—re â—thers fear there have I support The good hand of my God hath done all this for mee Hee that seemed sometime to bee far from mee is now most present with mee Hee that I had but some glympses of before now I see him face to face Hee hath turned my winter into a glorious Spring why should I fear any freeziâ—g cold who am thus inflamed with the love of God Let Malefactors fear this prison to mee it flows with honey See seven Consolations against Death in Caryl on Iob 18. 14. p. 96 97. and in my Comment on 2 Tim. 4. 6. Obs. 3. p. 370 c. Byfields Cure of the fear of Death p. 653. Perkins Art of Dying well Mr. Gatakers Sermon on Philip. 1. 23. part 2. p. 222. Hierons Sermon p. 653. Mr. Baxter Saints Rest p. 25. c. B. Halls Balm of Gilead p. 247. Drexelius Prodromus Aeternitatis p. 33. Vol. 1. folio Mr. Sam. Fishers Antidote against the fear of Death at the end of his Sermon on Psal. 39. 9. 9 Obs. Gods Decrees are infallible and uâ—changeable Repentance is hid from his eyes hee knows not what it means Hee is not as man that hee should lye or repent Nuâ—b 23. 19. 1 Sam. 15. 25. Hee is Jehovah hee changeth not Mal. 3. 6. His Covenant hee will not break nor alter the thing that is gone out of his lips Psal. 89. 34 35. and 110. 4. Isa. 54. 9 10. if hee hath decreed to shew mercy to his people and to redeem them from the power of hell all the Devils in hell shall not bee able to hinder it It is not the counsel of men or Devils but the counsel of the Loâ—d that shall stand Psal. 33. 10. 11. If hee hath spoken it hee will do it yea and the contrary plots of wicked men shall help to effect it Rom. 9. 11. Acts 2. 23. Obj. Is not God said to repent Gen. 6. 6. Ier. 18. 8. Amos 7 3 6. Answ. It is spoken not properly but after the manner of men and according to our capacity because his work is changed though himself continueth unâ—hangeable for with him is no variableness nor so much as a shadow of changeing He is constant and faithful in performing all his promises to his people 1 Thess. 5. 24. All his wayes are mercy and truth to them that fear him and keep his Covenant They are mercy in promising and truth in performing not one thing shall fail of all the good things which God hath promised to his people Iosh. 23. 14. though they bee not presently fulfilled yet in Gods due time they shall bee accomplished for though God come not at our time yet hee never fails his own Deut. 32. 35. Hab. 2. 3. 10 Obs. Beleevers in this life may bee assured of their salâ—vation Repentance is hid from Gods eyes whom hee loves once hee loves for ever Not one of those that the Father hath given to Christ shall perish Matth. 18. 14. Ioh. 6. 39. The foundation of the Lord stands sure more sure than the Pillars of the earth or the Poles of heaven 2 Tim. 2. 19. The Decree of Election is there called a foundation 2 It is not every foundation but a firm and sure foundation 3 It is not a foundation of mans laying but it is the foundation of the Lord. 4 It is not a tottering but a standing foundation built on a rock sealed and confirmed by the Spirit counsel and special knowledge of God Hee knows who are his Hence the Covenant of the Lord made with his people is called An everlasting Covenant 2 Sam. 23. 5. Hos. 2. 19 20. And hee hath promised to plant his fear in their hearts that they shall never depart from him Jer. 32. 39. if they fall yet they shall not bee utterly cast down for the Lord upholds them with his hand Deut. 33. 3. Psal. 37. 24. Prov. 2. 7 8. Ioh. 10. 28. They stand not by their own strength but are kept and guarded by his Almighty power through faith unto salvation 1 Pet. 1. 5. Common gifts and graces may fade and fail but his gifts i. e. his peculiar essential gifts which appertain to salvation are without repentance Rom. 11. 29. But of this I have treated at large elsewhere VERSE 15. Though hee bee fruitful amongst his brethren â—n East-wind shall come the wind of the Lord shall come up from the wilderness and his spring shall become dry and his fountain shall bee dryed up hee shall spoyl the treasure of all pleasant Vessels THe Prophet having comforted Gods people returns again to the denouncing of judgements against the wicked And because similitudes do make a deeper impression than plain speeches therefore hee useth similitudes Vers. 13. hee sets forth their distress by the pains of a woman in travel and in this 15. verse hee sets forth the spoil and havock that should bee made amongst them by Salmanser King of Assyria which hee illustrates by a double similitude But first hee prevents an Objection which Ephraim might make I am fruitful and abound with riches honours strength and therefore I fear no fall Answ. Admit it bee so though Ephraim bee fruitful amongst his brethren yet an East-wind shall blow upon him and make him wither c. On this Verse there are almost as various Interpretations as there bee Interpreters so that I may say of it as Maldonate said sometimes of another Text Nescio an hic locus facilior fuisset sinemo eum exposuisset This Text had been plainer if some had not medled with it 1 Some make the words a promise of great blessings to Ephraim after all his sorrows Yet hee shall bee fruitful amongst his brethren After the Assyrian had spoyled him of all his Treasure yet by the might of him that ransometh men from the grave they shall bee raised up But this is a forcing of the words contrary to their genuine sense and meaning 2 Others apply it to Christ and say Hee shall increase and multiply his Elect both in number and glory at the last day The very rehearsal of this is confutation sufficient 3 The Vulgar Latine
after the rate as it hath done of late years adding drunkenness to thirst sin to sin and Heresie to Heresie c The wrath of the Lord will certainly break forth against us and then wee that would not serve him gladly and sincerely in the abundance of all things shâ—ll bee made to serve in want and misery that wee may know the difference between his service and the service of men Deut. 28. 47 48. 6 Obs. The Iudgements of God are irresistible Let Ephraim bee deeply rooted like a Tree or well founded like a Tower yet if ever this East-wind of Gods displeasure do arise it will pull him up by the roots blow him down and carry him into Captivity carry him into scarcity carry him into infamy yea carry him to death and then to hell If the Lord gives but the word of Command hee hath winds in store to carry us into any of those sad coasts Though great men are rooâ—ed in the earth like gâ—eat Mountains in their own conceit and in the opinion of others 〈◊〉 they are but like Tennis-balls in the hands of God which hee hurles at pleasure which way hee pleaseth as is excellently set forth Isa. 22. 18. with a woâ—d of his mouth hee can speak his enemies into confusion hee can with more ease destroy them than wee can crush a moth in our windows or tread a worm to death under our feet How easily and irresistibly doth a bar of iron break an earthen pot to peeces Psal. 2. 9. There is not the leâ—st creature but is too strong for us if God set it on Hee did not vexe Egypt with Lions and Leopards but with Grashoppers Frogs Flyes and Lice to shew his Almigâ—ty irresistible power who can punish us by the most contempâ—ible creatures Thus hee slew Popeleius and Hatto by Rats and Mice Hermonactes was stung to death with Bees Pope Adrian was choaked with a Flye Cassander was eaten with Lice Antiâ—chus and Herod with Worms Thus wee â—ee Gods Omnipotency and mans impotency and must learn to fear him who is able to arm the least and weakest of his creatures and make it strong enough to incounter and conquer sinful man 7 Obs. Cruel enemies are Gods rod. They come not by chance or of their own accord but the Assyrian here is sent by God as the rod of his indignation against rebellious Ephraim hence hee is called The wind of the Lord as being more immediately sent by him So Isa. 10. 5 6 7 15. The Assyrian is called Gods Rod Staff Axe Saw with which God chastiseth an hypocritical people they can do nothing without a hand to move them There is no evil in this kinde but it comes from God Isa. 42. 24 25. and 45. 7. and 54. 16. Amos 3. 5. Ier. 51. 20. Lam. 3. 1 37. Hab. 1. 6. Hence Nebuchadnezzar the King of Babylon is called Gods Servant Jer. 25. 9. whom hee imployed in his service for the correction of his people and the wicked are called his Sword Psal. 17. 13. As the winds natural so the winds metaphorical are all at Gods command sent by him as Executioners of his wrath upon a sinful people Lev. â—6 25. Ezek. 14. 17. 22. Quest. But how can it stand with the Iustice of God to use such wicked blashemous Instruments Answ. Hee that brings light out of darkness and good out of evil can make good use even of the sins of men As a wise Physician can so order poyson that it shall become a medicine and can expel poyson by poyson so the most wise God can extract good out of the actings of those evil ones and what they intend for evil hee by his over-ruling Providence disposeth unto good For the clearing of this wee must take notice of a fourfold act of God in the actions of wicked men 1 There is an act of Inspection whereby hee seeth all thaâ— is done Iob 34. 21 22. Psal. 94. 7 8. 2 Of Permission whereby hee doth actively suffer that to bee done which hee hath power to hinder Psalm 89. 40 41 42. 3 Of Limitation or restraint whereby hee keeps in the wicked so as they cannot do any thing more or less than hee will have done Gen. 20. 6. Iob 1. 12. 4 Of Direction and Order whereby the evil actions of wicked men which are in themselves evil are by his most wise disposing and over-ruling providence turned unto good Gen. 45. 5 7 8. and 50. 20. Act. 2. 23 24. The Devil Iudas Pilate and the Jews had ends of their own in crucifying Christ but God had an end above their end and a plot above their ploâ—s to which all their plots though against their intents were subservient They did fulfil Gods Decrees against their wills Quest. But if they do onely that which God fore-seeth permitteth limiteth and disposeth how can they bee said to sin and why doth God punish them since they do his will Answ. Because they do it not in obedience to God but out of malice covetousness and self-ends c. what ever they pretend yet they intend nothing less than the doing of Gods work and the fulfilling of his will but their end is to satisfie their lusts and to inlarge their borders by the conquest of Countries and the spoyls of the people Isa. 20. 7. 1 This may fear us since in war wee have not to do with men onely but it is God who is mighty in power and terrible in judgement that comes against us If wee had onely to do with Potsherds of the earth wee might make some resistance but when the Creator shall come against the creature Omnipotency against impotency who can stand Isa. 45. 9. Hee is the Lord of Hosts and if hee bee against us the Hosts of heaven and the Hosts of earth are against us also 2 This may comfort us in the midst of all our sufferings by the hands of cruel men that yet they are but Gods Rods to chastise us for our good Even they are his servants and can do nothing without a Commission from our Father Ioh. 19. 11. They cannot curse where God doth not curse Numb 23. 8. The very Devil their Master is chained and limited and cannot devour whom hee will but onely whom hee may i. e. Whom God permits him to devour Wee are apt like Curs to bite the stone and not look at the hand that threw it whereas wee should alwayes look at the hand of God in all our distresses what ever the Instruments bee then wee shall bee dumb and silent when wee see that it is God that hath done it Iob 1. 21. Psal. 39. 9. Gen. 50. 20. 1 Cor. 10. 13. The wicked are but Gods Scullions to cleanse us his Files to furbish us and fetch off our rust his Milners to grinde us and make us fit Manchet for our Lords use The Caldeans were cruel persecuters yet the Lord sends his people into the land of Caldea for their good hee makes them to learn that
King 22. 20 21. and fulfils his will wicked men oft break the will of Gods Commandement and yet fulfil the will of Gods Decree They serve his purpose and providence Materially when Formally and Intentionally they seek themselves As Iosephs Brethren did in selling Ioseph and the Babylonians when they carried the Jews into captivity and the Jews in crucifying Christ Act. 4. 27 28. Per accidens they did Gods will but perse their own 2 God often warns even wicked men before hee simte them God sends the Prophet Iehu here to tell Baasha of the evil that shall befall him before it comes 3 Wicked men are ungrateful men Baasha here sins against God who had exalted him from the dust and raised him from a contemptible condition to bee a Prince over Israel But hee instead of worshipping and acknowledging the God of his mercies worships Calves This sinning against mercy is often noted as a sad aggravation of sin As in Saul 1 Sam. 15. 17. In David 2 Sam. 12. 7 8. and Asa 2 Chron. 16. 7 8. 4 God is most true in his Threatnings Not one of them shall fall to the ground unfulfilled God threatned to root up the house of Ieroboam and now it is done Hee threatned to root up Baasha's posterity and it is done 1 King 16. 3 11. As all the Promises of God are most true and shall in due time bee fulfilled so all his Threatnings are most true and shall in their time bee fulfilled 5 Idolatry brings judgement upon a mans posterity No sin sooner than this as appears by the second Commandement Ieroboam thought to have setled the Kingdome on his posterity but his Idolatry roots up his family and the Kingdome is transferred to another stock So true is that Isa. 14. 20. The seed of evil doers shall never bee renowned Bildad speaking of the calamities of the wicked saith They shall neither have Son nor Nephew amongst the people Job 18. 19. Their fruit shall bee destroyed from the Earth and their seed from amongst the children of men Psal. 21. 10. 37. 28. 109. 13. 6 Parity in sin brings parity in punishment Baasha walks in Ieroboams steps and meets with Ieroboams plagues his house is ruined as the house of Ieroboam was Baasha cut off Ieroboams seed and Zimri cuts off his 1 King 16. 3 4 9. 4 Baasha being dead Elah the wicked Son of a wicked Father succeeds him Hee reigns two years current and is slain by his servant Zimri in the very act of drunkenness 1 King 16. 9. and that there might none bee left to avenge his death Zimri slaies all his house friends and kindred v. 11 12. and this hee did presently that hee might not bee prevented as indeed he had been for within few daies himself was burnt v. 13. Quest. But why was Elah thus punisht Answ. For the sins of his Father and for his own sins wherewith hee made Israel to sin v 13. Obs. 1 God sometimes smites wicked men dead in the very act of their sin So hee did Elah here in his drunkenness so hee did Amâ—â—â— 2 Sam. 13. 28 29. And Belshazzar Dan. 5. 2 30. When wicked men are most secure then judgement is nearest when men least dream of death then it comes and arrests them Luk. 12. 20. It is infinite patience that the Lord bears with any of us The Angels sinned but once and they were cast out of Heaven â—dam sinned but once and was cast out of Paradise wee have multiplied transgressions and yet behold wee live Admire the riches of Gods patience and let it lead us to repentance else that God which slew Elah in the act of his sin may also slay thee hee that slew Zimri and Cozbi in the act of uncleaanness if thou act such wickedness may slay thee hee that made the Earth to devour Corah and his followers for their opposing Moses and Aaron will not alwaies bear with our revilers of Magistracy and Ministery Obs. 2 When wee rebel against God then men rebel against us If Elah rise against his Lord and Master in Heaven Zimri his servant shall rise against Elah his Lord and Master on Earth So Ioash and Ammon two wicked Kings of Iudah were slain by their own servants All creatures are Gods servants if their Lord bee against us they are against us if hee bee for us they are for us This is the reason why subjects are more seditious and rebellious in Popish and Heathenish Countries it is because their Rulers rebel against God and therefore God in his just judgement stirs up some to rebel against them 3 Idols are vanities Elah provoked God to anger with his vanities vers 13. i. e. With his Idols Idol-gods in Scripture are oft called Vain things 1 Sam. 12. 21. and Vanity Deut. 32. 21. Jer. 8. 19. Isa. 41. 28. Nothing 1 Cor. 8. 4. An Idol is something Materially it is wood stone brass or gold but Formally it is nothing They have nothing of a God in them their Deity wholly consisteth in the Idolaters vain opinion 2 They can neither do good nor evil they can neither hurt nor help and so are nothing Psal. 115. 5. and Isa. 41. 23. and therefore the confidence that is placed in them is a vain confidence and they that serve them are bereft of true understanding in which respect they are said to bee vain 2 King 17. 15. 5 Zimri having slain his Master gate into his Throne Hee had been but seven daies in it when to save the Executioner a labour hee burns himself with the Royal Palace that neither hee nor it might fall into his enemies hands This may bee counted in our daies Roman but it is no Christian nor commendable valour When dangers beset us wee should humble our selves before God and beseech him either to mitigate the affliction or to give us strength to bear it and then bee it what it will wee may bid it welcome Obs. 1 Tyrants and Traitors usually reign not long Zimri's date is but seven daies The Roman Emperours were cruel and tyrannical of sixty three onely six of them died a natural death As if they had been exalted to those seats for no other end saith one Nisi ut â—itius interficerentur that their daies might bee shortened No violent thing is permanent wee seldome see an old Tyrant though for a time by fraud and force they may shift yet in the end divine Justice findes them out 2 Wicked men are Gods Rod. And when it hath done Gods work the Rod is burnt So it was with Zimri here God raised him up to cut off Baasha's stock and when that is done himself is cast into the fire 3 No fortifications can preserve wicked men from destruction Zimri gets into Tirzah a fortified City and then into the Kings Palace there and there hee burns Had wee all the power and policy of all the Princes and Politicians of the world for
are fast bound up and sealed then they are safe and sure Mony that lyes at random is lost but that which is lockt up in Coffers is safe and will be brought forth when need requires So God had not forgot Ephraims sin but had hid and sealed it up till the determined time to punish him was come and lockt them up in his memory for a day of reckoning Yet to leave no clod unbroken that we may find out the golden Oare I shall give you the Grammatical reading of the words for a good foundation is the strength of the building The iniquity Avon the pravity and perversness the prevarication and crookedness of Ephraims wayes is laid up Of Ephraim Ephraim in the letter was Iosephs second son here 't is put for the ten Tribes of Israel of which Ephraim was one of the chiefest So Hos. 4. 17. and 5. 3. and 6. 4. and 7. 8 11. and their first King after the division was an Ephraimite Is bound up The metaphor implies special care and custody and is borrowed from the men of the world who are careful to lock up their money that it be not lost the like expressions you may read Deut. 32. 34. Iob 14. 17. and 22. 19. Lam. 1. 14. So the iniquity of Ephraim was sealed and kept safe to be brought forth in due time as a charge against him Though men scatter their sins abroad and forget them yet God bundles them up and remembers them and as pardoning grace doth loose the sinner so sin unpardoned is said to be bound up and reserved for punishment Mat. 16. 19. His sin i. e. The punishment of his sin 't is a frequent Metonymical speech to put sin for the punishment of sin So Levit. 20. 20. Numb 12. 11. Ezek. 4. 4 5 6. Hattatho peccatum ejus from hata to erre or wander from the mark such is sin 't is a wandring and going astray from the Law of God 't is an erring from the mark which we should alwayes aym at viz. the glory of God and our own salvation Is hid Not from God but with God 't is laid up by him for a day of reckoning when the Lord shall pour out the fierceness of his wrath on Israel So that their sin is hid not in mercy but in judgement not for protection but for desolation Samaria shall be made desolate The Metaphor is taken from a treasure where things are hid and laid up in store that when time serves they may be forth-coming God layes up the sins of the wicked in store against a day of wrath Rom. 2. 5. when he intends to punish them for all together OBSERVATIONS 1. The Lord is very patient and bears long with sinners 2. Though he do bear long yet he will not alwayes bear but first or last he will certainly bring the punishment due to their sin upon them I shall only handle the first the second will fall in with the Application 1. God is wondrous patient and bears long with sinners He 's many years in bundling up mens sins and laying them up in his treasury He doth not presently cut off sinners nor alwayes destroy wicked men in the act of sin as he might do for so many sins as men commit so many damnations they deserve but with much patience and great-long-suffering he beares with the Vessels of wrath Rom. 9. 22. He bore with the old world many hundred years even till the whole earth was corrupt before him and his Spirit tyred out as it were with striving with them Gen. 6. 3. 1 Pet. 3. 20. He spareâ— Sodom so long that their sins cryed to heaven for vengeance against them Gen. 18. 20 21. He spared Israel here three hundred and sixty years ere he sent them into captivity Ezek. 4. 4 5 6. He spared the Gentiles foure thousand years Act. 14. 16. and bore with Ierusalem till they stoned his Prophets and would not nee reclaimed Matth. 23. 37. and spareâ— Amalech four hundred years L â—am 15. 2 3. His Vials of wrath are Vessels of large extent but narrow mouths they pour our slowly but drench deeply and distil effectually Gods wrath on the heads of his enemies Rev. 16. 1. and 18 19. Though we provoke him dayly yet he 's Patient towards us not willing that wee should perish but come to repentance 2 Per. 3. 9. Rev. 2. 21. He sends his messengers in great compassion to us rifing early to stop us in our sinful courses and so prevent our destruction 2 Chron. 36. 15. Ier. 25. 4. Yea he 's not only Patient but long suffering which is a further degree of Patience 't is Patience lengthâ—ed our Exod. 34. 6. Psal 103. 8. Ionah 4. 2. he waits and waits long for our returning crying oh when will you bee made clean when shall it once be Ier. 13. ult if some good man should sit but one houre in the Throne of God and look down upon the earth as God doth continually and should see what abominable Idolatries Witchcrafts Blasphemies Heresies Homicides Perjuries Adulteries Persecutions Oppressions c. were committed in that houre he would undoubredly in the next set all the world on fire 'T is well in this respect that we have to do with God and not with man Hos. 11. 9. I will not execute the fierceness of mine anger I will not destroy Ephraim why so for I am God most true in my Promises and of infinite Patience and not man who is mutable and Passionate and could not bear the dayly indignities and provocations which are committed againâ—t me Great then is the sin of those who abuse the Patience and long-suffering of the Lord adding sin 〈◊〉 drunkenness to thirst that draw on iniquity with the 〈◊〉 Vanity and so treasure up wrath against the day of 〈◊〉 â—unity breeds in them impenitency because punishment is not speedily executed therefore the hearts of the sons of men is fully seâ— in them to do evil Eccles. 8. 11. Every word hath its weight these indulged sinners do not barely practise sin but their heart is set on it the very bent of their spirit is to evil indefinitely i. e. to all manner of evil â—and that with resolution and full purpose of heart they follow it fully as good men cleave to God and his wayes with full purpose of heart Act. 11. 23. and are married to him Cant. 2. 16. So do these to sin and Satan they are married to them Hos. 4. 17. 'T is this impunity and prosperous wickedness which makes men Insolent Psal. 73. 8 9. Impudent Isay 3. 9. and Resolute in sin Jer. 44. 16 17. Such are apt to think there is no God or at least that he regards not things below or that he is like themselves approving of their wayes and that which they do is no sin Psal. 50. 16 to 22. Those gross hypocrites that talked so much of Gods Word but denied him in their works being Slanderers Adulterers Theeves thought that
without an Advocate Whil'st men are in their natural condition they are full of self-righteousness and filled with false notions Like spiders we are full of poyson and yet not sick of it because 't is their nature But when the Spirit comes it undeceives men it rectifies their judgements and confutes those vain conceits which before had possest them It now clearly convinceth them of the vanity of the creature of the hatefulness of sin and the necessity of a Saviour Conviction is a clear and infallible demonstration which takes away all a mans shifts and doth so non-plus a man that hee hath nothing to say for himself When Christ had confuted the Pharisees Iohn 15. 22. hee took their cloaks from them now I have spoken to them they have no cloak for their sins Every natural man hath some cloak and cover for his sin but when the Spirit comes carnal arguments are confuted and the devils strong holds are battered 2 Cor. 10. 4 5. now hee confesseth hee 's poor and naked lost and undone without a Saviour now hee hath no Plea nothing to pretend by way of excuse for himself and this is the first Forme in Christs School hee will never prove a good proficient in the higher forme of the Gospel that hath not first been convinced and abased by the terrours of the Law God will have men know what hee hath done for them and his grace prized at a due rate and respect by them Christ is not Christ to any till sin bee seen neither can wee bring you to any thing in Christ till wee have brought you to nothing in your selves When men are first broken up with the sight and sense of sin then they may expect to bee sown in righteousness Hosea 10. 12. 1. Take heed then of resisting the Spirits convictions Do not drive drink or game them away 't is a sin against the holy Ghost so to do though not The sin against the holy Ghost Acts 7. 51. Many stifle the Spirits convictions like harlots who destroy their conceptions that they may avoyd the pangs of child-birth Put not out Gods light in thy soul leâ—t his Spirit strive no more with you in this kind Gen. 6. 3. when God sends his Ministers to Preach Print Dispute and convince you yet if you will not bee convinced take heed lest hee say you shall not bee convinced and in his wrath hee say means of grace never better this people Sacraments never comfort them Sermons never stir them since they will bee filthy let them bee for ever filthy and since they will not bee purged they shall not bee purged till they dye Thus for God not to strive is the sorest judgement and a fore-runneâ— of some dreadful judgement upon a person or nation Many love to hear of Priviledges but nor of Duties of Salvation but not of Sanctification of Heaven but not of conviction and conversion which is the way thiâ—her Like the Israelites that liked well of Canaan but they would not go thorow a wilderness to it But a gratious soul is thankful for humiliation as well as for consolation and blesseth God when by his Word and Spirit he convinceth him of his misery that so hee may bee fit for mercy The sinner convinced of sin is nearer heaven than the best natural man in the world Publicans and Harlots that have no excuse nor Apology for their gross sins are in a more hopeful way of cure than Pharisees that think themselves righteous enough Better saith Austin bee an humble sinner than a proud innocent 2. Take heed of Ignorance and Unbelief which are two great hindrances of conviction When men know not their misery nor yet beleeve the curses which yet are due to them no wonder if such be unwrought upon 3. Take heed of quenching the motions of the Spirit in you for if ever you be convinced 't is the Spirit must do it Iohn 16. 8. all the men and Ministers in the world cannot do it without the Spirit We may tell you long enough of this and that sin which you have done and all to no purpose till the Spirit sets in with the work and make you sensible of sin then and never till then it becomes effectual Mark therefore when the Spirit moves in thee and improve those opportunities for thy souls advantage For as when children are come to the natural birth 't is God that must and can give strength to bring forth so much more in this supernatural birth is his Almighty assistance requisite Oh then follow on convictions till they come to conversion bee no longer unwise children that stick in the place of bringing forth Bee not almost but altogether Christians Rest not content with a name of living but live indeed Beseech the Lord to bring thy soul out of this prison tell him that Christ hath proclaimed liberty to captives and thou art one thou hast been long in captivity to sin and Satan beseech him now at last to free thee and thy soul shall praise him Bee earnest let God see that thy desires are real and then he that hath brought to the birth will give strength to bring forth Lastly consider if a man may attain conviction and yet miss of conversion and salvation what will become of those that were never yet convinc'd of their sin nor had so much as the faith of devils to beleeve and tremble if Iehu that was zealous for God and Ahab that humbled himself and Iudas that lived unblameably and the Pharisees that prayed and fasted and Herod that reformed many things and Ananias and Saphira that gave their goods to pious uses if all these came short of heaven where oh where will thousands amongst us appear that come short of those who come short of heaven Rest not then in thy dead and formal condition but get a sound and thorow conversion To quicken you consider 1. In so doing you will bee wise children Naturally wee all desire to bee accounted wise the title of fool is odious to us but wee are never wise indeed till convictions go on to a thorow conversion The Prodigal when hee returned then and not till then did hee come to himself Luk. 15. 17. 2. You shall have Gods Spirit to assist you the work indeed is hard but such assistance will make it easie The Spirit of God loves to bee employed in such noble work as the destruction of sin and the exalting of Christ in the soul. Hee is the Spirit of comfort and Peace but he layes the foundation of it in convincing us of our sin and misery 3. 'T will make you profit more by Sermons Sacraments Prayer c. When the soul is thus plowed up with a sense of sin then 't is a fit soyl to sow the seed of Gods Word in 4. This will prevent abundance of sorrow If Ephraim had not stuck so long in the place of bringing forth it had been better with him and hee had prevented those
leaving the Hebrew to follow the Septuagint read it Ephraim dividet Ephraim shall divide amongst his brethren and make a schism amongst them therefore God will send the Assyrian against him But the word is Iaphri crescet not Iaphti dividet 4 Lyra hic delirat when hee takes or rather mistakes the word for a division and separation at the end of the world when the evill shall bee separated from the good and the Goats from the Sheep Quite contrary to the scope of the Text which speaks of increasing not of dividing and of Brethren which Sheep and Goats were never yet accounted In the words wee have Ephraims Dignity and Ephraims Downfal or Gods Mercy and Ephraims Misery 1 Here is Ephraims Dignity Hee was fruitful amongst his Brethren hee was made the head of the Tribes onely the Tribe of Iudah excelled him in Dignity Hos. 11. ult else for number of men for power and riches â—ee excelled them all The Prophet alludes 1 To Ephraims name which signified fruitful and flourishing such as his name was such was he Ephraim was his name and fruitfulness was with him both the fruitfulness of the earth and the fruitfulness of the womb Hee was like a bough by a Well side fruitful and flourishing whose branch run over the wall Hee had the upper and the nether springs the blessings of heaven above and of the earth beneath Gen. 49. 22 25. 2 Hee alludes to the blessing which Iacob his Grand-father gave him on his death-bed Gen. 48. 16 19 20. Ephraim shall increase more than Manasseh and hee shall become a multitude of Nations 2 Here is Ephraims Downfall for abusing those blessings they should have made him more fruitful and obedient but hee like an unwise son became more insolent Idolatrous and disobedient Hos. 13. 5 6. Therefore God will now sweep all away and make him know the price of his mercies by the wanting of them An East-wind shall dry up all his springs Where wee have 1 The Judgement threatned An East-wind shall come This wind usually is most violent and boysterous when God is said to break ships it is with an East-wind Psal. 48. 7. when hee divided the Sea it was with a strong East-wind Exod. 14. 22. It is dry sharp searching destructive burning blasting hurtful wind to the herbs and fruits of the earth especially in those Countries Gen. 41. 6. Iob 15. 2. Ezek. 17. 10. and 19. 12. â—sa 27 8. Ionah 4. 8. Hence great afflictions are compared to East-winds Iob 27. 22. Ier. 18. 17. This East-wind is not to bee taken properly but metahorically by it is meant the King of Assyria with his forces who should come from the East and like an East-wind should dry up and destroy all before him In this sense the violent Caldeans are compared to an East-wind Hab. 1. 9. And the Assyrian is also compared to an Eagle which comes swiftly with great force and violence 2 From whom doth this wind come it comes not by chance or fortune but it comes from God and therefore it is called the wind of the Lord i. e. A mighty strong irresistible wind carrying down all before it such an one as God himself shall raise for the punishment of Ephraim viz. That most cruel and most merciless Assyrian sent by the Lord to avenge the quarrel of his Covenant 3 From whence shall it come it shall come up from the wilderness where the winds blow most fiercely and vehement because they meet with no resistance It was a great wind from the Wilderness that brought the house upon Iobs children Iob 1. 19. This notes the fierceness of the Assyrian against Israel hee shall rage unmercifully against him 4 Here is the hurt which this violent wind shall do It shall dry up all his springs what is that why exegetically it is added Hee shall spoyl the treasure of all pleasant Vessels When the fountain is dryed the streams must needs fail Hee alludes to the land of Ephraim which abounded with fruits and springs and withal sets forth the great abundance of all things that Israel enjoyed they had not drops or ponds or torrents but constant springs of mercy whilst others had onely some streams of mercy they sate at the fountain head they had the root when others had but branches Hos. 9. 16. q. d. Since Ephraim and the rest of the Tribes have rebelled against mee they shall bee brought to utter desolation all the springs of my blessings shall bee taken from them and all manner of happiness shall fail them I will send the Assyrian amongst them and hee shall spoyl all their Treasures and carry away all their Ornaments even their most precious and desirable things though never so closely hid this searching wind will find them out be it gold silver Iewels costly Oyntments costly Perfumes costly Apparel or any of the precious fruits of the earth What ever desirable thing is hid and highly esteemed either by the covetous the voluptuous or the lascivious shall all become a prey to the merciless Assyrian That which wee translate pleasant Vessel the Original renders Vessels of desire it is an Hebraism i. e very precious things Hence Daniel is called Ish Chamudoth a man of desires i. e. a precious man and greatly beloved Dan. 9. 23. and 10. 11. Thus a good Land is called a Land of desires i. e. a most desirable Land Ier. 3. 19. and 25. 34. Mal. 3. 12. Thus goodly Garments are called Garments of desire Gen. 27. 15. and pleasant bread is called bread of desires Dan. 10. 3. So all pleasant things whether Gold Jewels Garments are called things of desires i. e. precious things 2 Chron. 20. 25. Dan. 1â— 8. 38. 43. It is usual with the Hebrews to express the superlative degree by putting the substantive in the genitive Case The summe of all is this Though Ephraim bee high and mightily exalted above his brethren yet since he hath not exalted my Name who have exalâ—ed him nor made my benefits binders and my mercies motives to duty and obedience but hath fought against mee with my own favours and abused my blessings to my dishonour therefore I will bring the Assyrian upon him who like an East-wind shall blast him utterly dash all his hopes spoyl his Tresures and carry him into Captivity So that hee who was sometimes the head of the Nations shall now become the Tail Hee that was above and was the terrour of the Nations making them tremble when hee spake shall now become the scorn of the Nations and the contempt of the people OBSERVATIONS 1 Gods goodness is wholly free Hee chuseth not for seniority of birth or excellency of parts or worthiness of the person but hee loveth whom hee loveth and shews mercy to whom hee will shew mercy Rom. 9. 15. Ephraim here the younger brother is preferred before Manasseh the elder and is advanced in number and dignity above him This displeased Ioseph and oft
many times in Babylon which they would never have done in Sion Jer. 24. 5. God can make a Treacle of these Vipers and can dispose the worst things to his peoples good Rom. 8. 28. their very persecutions shall spread the Gospel Act. 8. 1. Philip. 1. 12 19. So that in some sense wee are beholding to our enemies for they make us better 3 It may comfort us that when those Rods have done their work themselves shall bee burnt Isa. 10. 24 25 26. after Pharaoh had done Gods work on Israel God drowns him After the Assyrian had done Gods work upon his people the Babylonians come and destroy him and his flourishing Empire Nahum 1. 2 3. God suffers them for a time to vent their sin and malice that his Justice may bee the more apparent in their downfal 8 Obs. Sin bereaves us of our most pleasant precious and desireable things Jer. 15. 13. and 20. 5. Isa. 39. 6. and 64. 11. where the Church complains that all her pleasant things lay waste 1 See the generality of their loss not some but All All their Treasures all their Princes all their Palaces all their Riches all their Cities sin had ruined All All All. 2 Here is their propriety in them Our pleasant things To see another suffer it may affect us but not so deeply as when wee our selves suffer 3 See the excellency of the things they lost they were pleasant and desireable things To lose base contemptible things doth not so much trouble us but to lose our choysest things goes near us 4 Which aggravates all Here is 1 Conâ—lagration our holy and beautiful house is burnt with fire 2 Devastation and desolation All is laid waste So long as Ephraim was Ephraim i. e. faithful and fruitful hee flourished but now that hee had forsaken God God forsook him and lets in an East-wind that destroyes all Hee that before was famous and the head of the Tribes is now â—ince hee hath found out falshood and new lights and new Gods become infamous and the footstool of the Tribes Hos. 13. 1. When Ephraim spake trembling hee exalted himself in Israel but when hee offended in Baal hee dyed q. d. when Ephraim spake trembling or with trembling as it is in the fountain that is was afraid of sin Or 2 When Ephraim spake there was trembling i. e. hee was once very awfull to the rest of the Tribes so as when hee spake the rest of the Tribes were ready to tremble But when once hee fell to Idolatry and worshipped Baal hee lost his Reputation and no reckoning was made of him Hee that before was formidable is now become contemptible both with God and man at home and abroad Now every paltry adversary tramples upon him without controle as the fearful Hare on a dead Lion Wicked Ahab that had sold himself to wickedness see how Beâ—hadad the King of Syria insults over him 1 King 20. 3 4. Thy silver and thy gold is mine thy wives also and thy children even the goodliest are mine and the King of Israel answered and said My Lord O King according to thy saying I am thine and all that I have Look how the worried Cur falls upon his back and turns up all four as craving quarter so did this sordid Idolater crouch to his enemy when God was departed from him hee was even as a dead carcass Whilst Israel kept close to God and walked in his way neither Balak nor Balaam neither the Devil nor his Agents could by their Inchantments hurt them But when by the wicked counsel of Balaam they were inticed to sin against God by committing Whoredome with the daughters of Moab then Gods wrath brake forth against them and they dye for it Num. 25. 1. and 31. 16. Hence a Heathen could say It is our sins that weaken our Armies and make them flye before their enemies As all good is in God the chiefest good who is therefore called a Sun for consolation and a Shield for protection and the God of all comfort both inclusively and exclusively Ps. 84. 11. 2 Cor. 1. 3. So all the evil in the world may bee seen in sin which is the chiefest evil as poverty sickness war death hell It is sin that dryes up all our springs stops our fountains spoyls our Treasures and robs us of all our pleasant things our pleasant land our pleasant food our pleasant rayment our pleasant houses pleasant children Sin Sin Sin bereaves us of them all God turns a fruitful Land into a wilderness for the wickedness of such as dwell therein Psal. 107. 34. and therefore when any thing goes amiss with us wee should search for the sin that hath done us the mischief finde out the Achan that hath caused the trouble finde out the Ionah that hath raised the storm do justice on the one and drown the other and wee shall have peace Wee should slay that which otherwise will slay us and ruine iniquity which ruines our houses lands wives children all It is this enemy that robs us of our health wealth peace plenty Ordinances Magistrates Ministers and all our comforts Object Wee will hide our Treasures that none shall finde them Answ. There is no hiding of your selves or substance when God pursues Ier. 11. 11. The wind of the Lord will peirce into the most secret places and finde out you and all your hid treasures Psal. 21. 8. and 139. 7 8 and Isa. 13. 16 17. Amos 9. 2 3 4. God hath those that watch for your riches Ier. 4. 16 17. and greedy Souldiers that shall search for your hid treasures Isa. 10. 13 14. and 45. 3. Obad. 6. Let us then wean our hearts from those flying fading transitory things What the Prophet said of riches If they increase set not your hearts upon them may bee fitly applied to all creature comforts if friends increase set not your hearts upon them if children increase or honours or armies or pleasant habitations c. yet set not your hearts upon them but look upon them as things that have wings to flye from us in our greatest need Lye loose therefore in your affections to all earthly enjoyments that so when ever the Lord shall call for them by fire sword or any other way it may not trouble you to part with them make not Idols of them in over-loving them lest you lose them It is great folly greedily to lay up treasures for wee know not who Psal. 39. 9. Ier. 17. 11. it may bee for an enemy as Ephraim here little did hee think that the merciless Assyrian should bee inriched with his labour and that the men whom their souls hated should bee masters of all their desireable and pleasant things 2 Since earthly things are so uncertain and fading Lay not up for your selves treasures on earth where moths corrupt and theeves break thorow and steal but lay up for your selves treasures in heaven Matth. 6. 20 21. Lay out your estates for God his truth
want a head If Israel cast off their true Soveraign they will chuse a false one rather than fail If they forsake Rehâ—boam the true heir they will have a Ieroboam though hee ruine them Tyranny is better than Anarchy and a bad Ruler better than none at all 4 Carnal men are very industrious to get and keep the Kingdomes of this world How doth Ieroboam bestir himself here Hee builds himself a Palace in Sechem and plants a garrison in Penuel hee invents a flesh-pleasing worship false Priests false Paths and all to establish himself as hee thought the faster in the Throne Now shall carnal men bee so industrious for earthly Kingdomes and shall wee take no pains for a heavenly one shall they labour thus for things that perish and thus eagerly pursue what they cannot keep and shall not wee labour for heavenly and enduring riches shall the Kingdomes of the Earth suffer violence and do the violent take them by force and shall not the Kingdome of Heaven suffer violence and wee bee more zealous for it 5 The Visible Church in this world is subject to many changes One while it flourisheth and anon it is clouded one while it is famous and anon it is infamous now it is united under a Solomon anon it is divided under a Rehoboam The seven Churches of Asia whose fame sounded thorow the world are at this day a desolation The Invisible Church the Elect of God shall never perish they shall never fall totally and finally because their seed abides in them But a Visible Church may fall away utterly and come to nothing Shee that was visibly the Spouse of Christ may become a harlot as Rome hath done 6 Great men if they bee not good men do abundance of hurt If Ieroboam the King bee an Idolater hee will infect all his Successors his Idolatry like an incurable Leprosie cleaved to all the nineteen Kings of Israel and they drew all the people with them Magnates sunt magnetes Great mens actions are all examples and their examples Laws what men see sinks deeper into them than what they hear Segnius irritant animos c. One sinner especially if in authority destroies much good It is the Rulers of a people that oft-times make them to erre Isa. 3. 12. The more potent the sinner the more mischief hee doth they have greater power and more able instruments at hand to promote their sinful designs Hence Ieroboam is never mentioned but with a train after him If a Ruler hearken to lyes all his servants will bee wicked they will do as the Master doth and think they do well Prov. 29. 1â— 7 The Vulgar are very unstable No sooner are Ieroboams Calves up but Israel is down upon their knees Their worship follows immediately upon their erection How suddenly do men follow the Religion of their Rulers bee it what it will Like beasts they follow their Leader not considering which way they ought to go but looking which way their Rulers go 8 Ring-leaders in sin are abominable to God The Seduced that follow in simplicity are to bee pittied but the Seducers that wilfully mis-lead others should bee severely punisht How oft is Ieroboam branded with this ignominious Title to posterity for drawing Israel into sin with a This is that Ieroboam the Son of Nebat who made Israel sin The memorial of such wicked ones shall rot and bee as loathsome as dung upon the earth 1 King 14. 10. 9 Evil company is very infectious Israel sojourned in Egypt and made one Calf Ieroboam sojourned in Egypt and hee sets up two Ahaz going to Damascus to the King of Assyria the better to ingratiate himself with him hee brings from thence a new-fashioned Altar 2 King 16. 10 11 12. When people are mingled amongst the Heathen then they learn their works Psal. 106. 36. 10 Superstition is a sottish thing Jer. 10. 8 14. It puts out the eye of Reason before it makes men Idolaters it unmans men As the Syrians were first blinded and then carried into the midst of Samaria So are Idolaters first bereft of their wits and common sense and then they fall to worship Calves Stocks Stones Bones Reliques Cats Dogs Crocodiles Hawks Sun Moon Onions Leeks What more brutish than a Calf none but hee who ascribes reason help and divinity to such unreasonable things Many think they worship God under such forms but hee expresly tells them they worship Devils 2 Chron. 11. 15. So Deut. 32. 17. Psal. 106. 37. 1 Cor. 10. 20. 11 Superstition is lavish Ieroboam sets not up Iron or Brazen but Golden Calves not doth hee onely gild them over but they must bee made of massie molten Gold cast into the fashion of Calves The basest metal is too good for such gods but the best of metals must make them Exod. 32. 3. Ier. 10. 4 9. Dan. 3. 1. Hosea 8. 4. Hab. 2. 19. Idolaters spare no cost about their Idols They lavish gold out of the bag and wastfully spend their treasure upon these worthless vanities Isa. 46. 6. Exod. 32. 3. Ezek. 16. 33. Hos. 8. 4. They neglect yea carve and cut their bodies to serve their Idols Col. 2. 23. 1 King 18. 28. and spend whole daies in their service vers 29. and which is more they will offer their very children in sacrifice to them Psal. 106. 37. Ezek. 16. 27. 12 Will-worship is no worship in Gods esteem Ieroboam here sets up a Temple an Altar Ceremonies and Priests of his own devising but God rejects them all and tells them that for all their Temple they had forgotten him and provok'd him to wrath with their abominations Hos. 8. 14. God cannot indure that men should set their Altars by his Altars and their thresholds by his thresholds Ezek. 43. 8. Idolaters think they do God good service when all their service incenseth him Ezek. 6. 9. Isa. 7. 11 to 16. 13 No mercies can work on wicked men Let favour be shewed to them yet they will not learn righteousness Isa. 26. 20. God raiseth Ieroboam from a servant to be King of Israel sends the Prophet Abijah to tell him how hee should walk and prosper 1 King 14. 7. but he ungratefully forsakes the God of his mercies and falls down to golden Calves and worships them One would think the more men had the better they should bee and the more wages they had the more work they should do but such is the corruption of our natures that usually the more wee have the worse wee bee the higher in honour the further from God When Gods people are once become Lords then they refuse to come near him Ier. 2. 31. Like Esops Hen the better shee was fed the worse shee laid Fulness breeds forgetfulness when Ephraim was fed in a fat pasture hee grows proud and forgets God Hos. 13. 6. 14 Wicked men are obstinate and incorrigible No judgement works on Jeroboam let his hand wither the Altar rend
worship of Baal in the Mountain of Samaria which was far worse than the Idolatry of Ieroboam for though they had Idols yet they pretended to worship the true God but in this they worshipped Baal himself as appears by that speech of Elijah of Baal bee God implying that they esteemed him so 2 Ieroboam erected the golden Calves to preserve the Kingdome to himself but Ahab peaceably possest the Kingdome yet desiberately hee sets up more Idols 3 Hee knew the Zidonians were great worshippers of Baal yet hee fears not to match with a Iesabel there that stirred him up to a greater height of wickedness 1 King 21. 25. shee was a proud cruel cursed Idolatress a fierce persecutor of Gods people and a great promoter of the worship of Baal hence St. Iohn calls that false Prophetess that seduced so many to uncleanness and Idolatry Iesabel Rev. 2. 20. And Iehu chargeth her with whoredome and witchcraft This Ahab was slain in battel by the Syrians the doggs lick his blood and hee is buried in Samaria his chief City and his posterity is cursed after him 1 King 21. 22 23 24. Obs. 1 Wicked Parents many times have wicked children An Idolatrous Omri hath an Idolatrous Ahab As I have shewed before 2 Succeeding Idolaters oft-times exceed their predecessors in wickedness Ieroboam was naught Omri worse but Ahab worst of all hee is a Non-such for wickedness No King of Israel before him nor after him like him for wickedness 3 Great sins seldome go alone Ahab here is first an Idolater then an Oppressor a Murderer a Persecutor c. and what not As there is a concatenation of virtues 2 Pet. 1. 5 6 7. So usually of vices Great sins like great men have many followers as I have proved at large elsewhere 4 The best Preachers cannot work upon hardened sinners Ahab had Elijah a man of fire fit for those cold times one that had wrought many great Miracles and boldly reproves him to his face for his wickedness besides Elisha and others and yet hee is Ahab still When once men are given up to hardness of heart not all that Mount Sinah or Mount Sion can afford not all the curses of the one nor all the promises of the other can do any good Of all the plagues therefore take heed of the plague of a hard heart On this side Hell there is not a sorer judgement and therefore when the Church prayes for a direful curse upon her incurable enemies it is this Lam. 3. 65. Give them sorrow of heart or as the margin reads it Obstinacy and hardness of heart thy curse upon them See the danger of a hard heart Mr. Marshals Serm. on Zach. 7. 12. Dyke on Scandals p. 88. Bain Epist. 7. A Lapide on Exod. 7. 3. Sibbs Cordials p. 14. Hierom 1. part p. 457 and 462. Downams Guide in fine p. 8. and 72. Hâ—okers Guide of Saints p. 98. 5 Wicked men sell themselves to do wickedly They are not Passively sold under sin against their wills and the bent of their souls as the regenerate are Rom. 7. 14. But they Actively give up themselves unto it As a servant is not sui juris at his own dispose but is a living instrument to work for his Master so a wicked man that hath given up himself a servant to sin is not now himself but hee must plod contrive and act for sin with all his might though hee ruine himself by it Rom. 6. 16. Thus it was with Ahab here hee had not hired himself out to sin for a week a month a year but hee had wholly sold himself as a slave for ever to the service of sin and Satan so that hee could neither think speak or act any thing but what had a tendency to sin Hee was a King and by his place hee should have ruled others but alass hee was so enthralled to sin that hee could not rule himself Diogenes could upbraid Alexander for his lusts I am the King saith Diogenes and thou art the slave for I rule over those lusts that rule over thee 6 Misery attends Idolatry Ahab sets up Baal and God pulls down him How can they expect Peace on Earth that fight with Heaven The Kingdome is now troubled Samaria besieged a famine in the Land no dew nor rain for three years and a half Ahab and Iesabel are slain and Ahabs seventy Sons cut off These these are the fruits of Idolatry and forsaking God It is worth observing what Tumults Treasons Treachery King-killing Wars and changing of the Royal Lines there was throughout the reign of these Idolatrous Kings of Israel Solomon that first set up Idolatry had three enemies upon him 1 Hadad the Edomite 2 Rezin King of Damascus 3 Ieroboam his servant So when Ioram King of Iudah walked in the waies of Idolatrous Ahab then Edom and Libnah revolt from him 2 King 8. 18 20. But on the contrary see what success and renown Iudah had who was more faithful to God They had nineteen Kings of Israel all of the same stock succeeding each other whereas among the twenty Kings of Israel there were ten several Kings and they of several stocks and they frequently destroyed each other to get into the Throne and lived not long whereas Asa one of the good Kings of Iudah out-lived Ieroboam Nadab Baasha Elah Zimri Tibni Omri and some part of Ahabs time 7 It is a fore judgement to have an evil Wife Ahab was wicked but his Iesabel made him worse 1 King 21. 25. Hee was so awed by her and such a slave to her that what ever shee would have done bee it never so vile hee durst not but do it Ahab wanted neither wit nor wickedness and yet hee is in both a very novice to this Zidonian Dame There needs no other Devil than Iesable whether to project evil or to act it shee chides the pusillanimity of her dejected Husband and perswades him that his rule cannot bee free unless it bee licentious and that there should bee not bounds for soveraignty but will As our English Seneca excellently As a good wife is a choice mercy Prov. 19. 14. So an ill wife is a sore judgement As a good wife will incite a man to goodness so an evil one will bee provoking to wickedness Solomon the wisest of men how was hee besotted by his Idolatrous wives into what sin and mifery did they draw him 1 King 11. 3 7 8 9. And this helpt to ruine Iehoram in that hee had the Daughter of Ahab to his Wife 2 King 8. 18. As you love your souls take heed of matching with an Idolatress it is an abomination for Gods people so to do Ezra 9. 14. Neh. 13. 6. Mal. 2. 11. Israel hath committed an abomination why what hath hee done why hee hath married the Daughter of a strange God When Pompey would have ensnared Cato by bestowing one of his Daughters on him hee wisely answered Se