of fire and of burning would purge out of you every thing that offends that your scumme of Blasphemy Heresie Hypocrisie Unrighteousness c. may no longer abide in you but that the Name of your great and famous City may forever bee Iehovah Shammah The Lord is there This is and shall bee the Prayer of Kingsnorton Novemb. 17. 1659. Your Servant in the Lord THOMAS HALL TO THE READER HAving occasion lately to peruse Mr. Burroughs on Hosea 13. 13. I found that his Commentary was defective and that Mr. Burroughs that Prince of Preachers died before hee had finisht the Chapter whereupon I perused the remainder of the Chapter and finding it to bee very pat and pertinent to these present drowsie dangerous times wee live in and that no man had set upon it this twelve years for so long hath Mr. Burroughs been dead I having a little respite in the strength of my God I set upon it and by his assistance have at last compleated it It is true it hath cost mee some pains the most of these five Verses being so turned and tortured so intricate and perplex admitting of so many various Lections and Senses and Interpreters are so divided amongst themselves that hee had need of a great deal of Prayer and Patience that undertakes them I think there are not many harder Verses in the Bible than some of these that I have lighted on yet by a good hand of providence I have gone thorow them and have not balked any known difficulty but have made all as plain and intelligible as possibly I could Many Posthumous works have had Supplements excelling their Predecessors this cannot bee expected here All that I can promise thee is this that I have as fully and faithfully explained the Text as possibly I could I have raised thence many useful Observations and given in References because I understand they are very acceptable to many to such as inlarge upon any point more fully Some Common places are succinctly handled and if any Controversie occur according to my custom and calling they have a lash and a pass As for the fourteenth Chapter it is piously and pithily opened by two very grave judicious men So that now you have the whole Prophesie compleated If thou reap any benefit give God the praise who is pleased to shew light in the darkness and strength in the weakness of Thine in the Lord THOMAS HALL Samarias Downfall OR A COMMENTARY By way of Supplement on the five last verses of the thirteenth Chapter of HOSEA HOSEA 13. 12. The iniquity of Ephraim is bound up by God his sin is hid with him THis Chapter contains the sum of the eleventh Sermon of Hosea wherein the Propher like the sweet Singer of Israel treats both of Judgement and Mercy and useth both drawing and driving Motives one or both of which usually work upon all ingenuous dispositions to bring them to Repentance And since God hath ordained the Law to make way for the Gospel and Humiliation to go before Consolation therefore the Prophet first denounceth Judgements against Israel and specially that of the Sword which should cut off his Kings destroy his Kingdome take a way all their pleasant things and make them a desolation neither was God to bee blamed for all this for it was their own sins that had brought those evils upon them viz. their Idolatry Pride Carnal-confidence Impenitency Stupidity 〈◊〉 and Forgetfulness of that God who had raised them to great glory and dignity 2. He sets forth the fierceness of Gods wrath against them ver 7 8. Great blessings when abused bring great judgements Their sins had turned God their great Benefactour into a Lyon a Leopard a Bear and imbittered his soul against them They dreamt they should finde him a God all of mercy he tells them they are mistaken for now they should finde him a God full of fury 3. Whereas they might think to escape because God had so long forborne them the Prophet by a Prolepsis prevents this conceit Ver. 12 13. The iniquity of Ephraim is bound up and his sin is hid q. d. Ephraim thinks now he may take his pleasure since his iniquity lyes hid and he hath so long escaped but mark what follows ver 13. The sorrows of a travelling woman shall come upon him As the pleasure of conception hath the pangs of child-birth attending it so this secure and pleasant people shall certainly meet with sorrow in the end and therefore Ephraim is but an unwise son and guilty of great folly in that he doth not speedily make his peace with God 4. Lest they should be despondent and despair he intermixeth comfort with his threatnings and allayes the terrours of the Law with the promises of the Gospel ver 14. 5. Yet lest they should grow secure after a little hyperbaton and interruption of the order of the words he returns to denounce judgements and tells them that notwithstanding the promise of deliverance yet first they must expect a desolation of the chief City and the Kingdom ver 15. 16. In this twelfth Verse we have briefly set forth the desperate and deplorable condition of Gods people they were come to that height of wickedness and grown so stupid under Gods stroaks that now they must expect no more pardon nor look that God should bear any longer with them So that in these words the Lord meets with the vain conceits of the loose persons of those times who soothed up themselves in their evil wayes and because the Lord suspended his judgements for a time therefore they never suspected them but thought that the Lord was such a one as themselves that is no way displeased with their sins but since he connived at them therefore they conclude he slept took no notice of them but had utterly forgot them But they are much deceived saith the Lord for I have seen all their wickedness and have sealed up all their sins till the due time of revealing them which is now at hand be come 'T is true I have borne long with them let that offend none for I have not forgot their provocations they are all bound and bundled up so that not one of them shall be lost but they shall dearly reckon for them all together As God hath a book of remembrance wherein he records the good deeds of his people which shall one day be publisht to their everlasting praise Mal. 3. 16. So he hath a book of remembrance wherein he records the wickedness of the wicked which shall ere long be publisht to their everlasting shame As the sin of Iudah was written with a pen of iron and an adamantine claw so that it should not easily be blotted out Ier. 17. 1. So all the sins of Ephraim from the time of Ieroboams reign to their going into captivity were bound up and sealed that they might not be lost Papers that lye loose and unbound are scattered with every wind but when they
hearts and hee will have all or none at all Oh this sin of formality and lukewarmness cries for some judgement against us Where is our zeal for Gods glory our mourning for the great dishonours that are done to his Name our crying out and witnessing against the blasphemies heresies witchcraft juggling and Satanical delusions that abound amongst us Nay do not many plead for a general Tolleration of all sorts and sects and if under a colour they make a Law against such yet it is either made so wide that offenders creep thorow or the Rulers are so over-awed that they dare onely admonish when they should punish and barely shave the head which of right should bee cut off Now will not the Lord visit for these things and shall not his soul bee avenged on such a cold and careless Nation as this is 15 Divisions Ephraim was against Manassse and Manasses against Ephraim there was division upon division amongst them their sins had divided them from their God and now God in his just judgement sets a spirit of division amongst themselves to their destruction Hos. 10. 2. Their heart is divided now shall they bee found faulty or as some render the word they shall bee ruined For desolations in a State oft follow divisions in the Church as wee see in Poland Germany c. And was England ever more sadly divided and sub-divided than at this day What separations and sub-separations are found amongst us One is of Paul another of Apollo divisions in principles divisions in practice divisions in judgement and divisions in affection divisions in Church and divisions in State For the divisions of England there bee sad thoughts of heart Ierusalems divisions were Ierusalems ruine The Lord grant that Englands divisions prove not Englands ruine These give the enemy great advantage against us and encourage them to set upon us When Israâ—l and Iudah were at variance then comes Shishak the Egyptian and troubles Ierusalem 2 Châ—on 12. 2. It is observed that England was never conquered but when it was divided within it self Oh that God who hath made our hearts would mend them and unite them that wee may never lose our Religion Laws Estates Persons Posterity and all that is dear to us and lay our selves open to the malice of a bloody enemy who hath no way to overthrow us sooner than by our sinful dissenâ—ions 16 Carnal-confidence For this sin they are frequently reproved one while they trusted in their Kings anon they go down to Egypt for help and then seek to the Assyrian they forsook the Lord and trusted in an arm of flesh which yet could not help them in their troubles Hos. 5. 13. and 7. 11. and 12. 1. and 13. 10. And doth not this sin abound in England Have not wee trusted in Kings Princes Protectors Parliaments Armies Navies c Wee have leaned so long upon our staves till wee have broken them all and ruined our carnal confidences by idolizing them 17 Incorrigibleness under lesser judgements God had been as a moth to Ephraim which consumed him by little and little but since that did not better him the Lord came as a Lion against him and tore him all to peeces Hos. 5. â—2 14. Like a good Physician hee used all means to heal them Hos. 7. 1. by his word by his mercies by his judgements but since nothing would mend them the Lord swears by himself to root up them and their posterity for their stubbornness Amos. 4. per totum And is not this our sin Hath not the Lord used all gentle means and spent all his lesser rods in vain upon us Who can say hee hath been the better for all the Agues Feavers Taxes Poverty Sickness c. or any of those lesser rods which God hath laid upon us May not the Lord complain of England as hee did sometime of Israel for their incorrigibleness Amos 4. 6. to 12. Thus and thus have I done to you yet have yee not returned to mee saith the Lord and therefore now I will bring some greater judgement on you unless by repentance you prepare to meet your God and so prevent his wrath 18 Oppression and cruelty They acted their oppressions upon the poor in a violent virulent manner which brought destruction upon them Amos 3. 9 10 11 12. and 4. 2. They used false weights and loved to oppress they were all for getting though it were by force and forgery Hos. 12. 7. And doth not this sin reign amongst us Was there ever more wracking of Tenants grinding the faces of the poor squeezing them and eating them peece-meal Was there ever more couzening cheating over-reaching over-reckoning and unrighteous dealing in the Land and that by some who pretend to an extraordinary measure of Religion I beleeve the like hath not been known in the memory of man Our fore-fathers had less light and knowledge but there was far more plaâ—nness and single-hearredness in those dayes than is in ours I have but little dealing in the world had I less I should bee well contented yet I must profess that I can scarce tell where to finde a plain simple single-hearted Nathanael let such know that God abomâ—nates them Deut. 25. 13 14. and will bee avenged on them 1 Thess. 4. 6. The whole land fares the worse for such This was one of those sins amongst the rest that brought judgements on Ierusalem and will certainly bring judgements on London and the rest of our Cities where such enormities abound Ezek. 22. 12 29 31. 19. Atheism They forgat God dayes without number hee was not in all their thoughts Hence the Lord so oft complains that they knew him not nor considered that hee remembred all their doings Hos. 2. 5. 8. 13. and 5. 4. and 7. 2. Atheism at this day is the crying sin of England wee are not in so much danger of Papism now as of Atheism how hath this God-provoking Land-ruining sin over-spread the whole Island wee have all sorts of Atheism amongst us Mental Vocal Vital Wee have close Atheists and gross Atheists wee have Atheists contemplative and Atheists practical some are closer Atheists they do not directly and plainly cast God out of the world yet these fools who are the worlds wise men say in their hearts There is no God Psal. 14. 1. This kinde of Atheism is not so easily discovered nor reproved and so it wants that help which gross Atheism meets withall 2 Many that confess God in their words yet deny him in their works and by consequence deny his All-seeing eye and Being as if God took no notice of things below these are practical Atheists Titus 1. 16. Eliphaz sets the brand of wickedness upon the fore-head of this sin Iob 22. 5 13 14. and God threatens to search as with Candles for such Atheistical ones i. e. Hee will search narrowly and sift them thorowly as the woman that lighted a candle to search for her lost groat Zeph. 1. 12. yet Atheism
17. 8 13 14 15. but rejected the counsel of his Prophets till the wrath of the Lord broke forth and there was no remedy as you may see 2 King 17 7 to 24 where you have Ephraims sins and Ephraims punishment fully set forth Now what could the Lord do less than root up such a people so obstinate under reproofs so unthankful for mercies so incorrigible under judgements so uncapable of repentance so impatient of remedies so impenitent under all the means of grace which God had afforded them Let us now reflect upon our selves and see whether Ephraims sins bee not Englands sins if so parity of sins will bring parity of judgements if our sins run parallel with those of Ephraim wee may justly expect Ephraims downfall It is said of Lot that his righteoussoul was vexed with the sins of Sodome 2 Pet. 2. 7 8. the word is in the original his soul was wracked and tormented when hee saw the abominations of the Sodomites These twenty sins which abound in England and abode some judgement approaching should even wrack and torment our souls with grief that so wee may bee marked for mercy when judgement comes Ezek. 9. 4. Hab. 3. 16. The counsel which the Lord gave to Ephraim shall I give to England Hos. 14. 1 2 3. Return O back-sliding England from thy Atheism Apostasie Heresie Blâ—sphemy Hypocrisie Formality Ingratitude Witchcraft Security Anarchy c. and take with you words of sincere confession and turn unfeignedly to the Lord so will hee receive you graciously and accept both of your persons and performances If any would see more Land-destroying sins let him peruse D. Corn. Burges on Ier 4. 14. p. 38 39. preached 1642. Perkins 3. Vol. p. 420. D. Gouge his Arrows on Numb 16. 46. Sect. 46. p. 79. and 139. Mr. Case his Sermon on Exod. 5. 22. p. 11 12. preached 1646. D. Peter Smiths Fast Sermon on Psal. 107 6. p. 30 31. preached 1644. Lastly their Rulers were corrupt their Kings Princes Judges were Idolaters Revolters Violaters of the Law Bribers c. Hos. 4. 18 19. and 5. 10. and 9. 15. and the people were corrupted by them for where the head is rotten the members cannot bee sound Of all the twenty Kings of Israel after the division of the State there was not one good from first to last they were all Idolaters which serves to clear and vindicate the Justice of God in the utter overthrow of those Kings and their Kingdome who had for the space of two hundred thirty seven or two hundred and sixty years say some abused the goodness and patience of the Lord and since there is none that I know of that hath distinctly described these twenty Kings of Israel in any set Treatise I shall briefly describe the men and their manners and give some useful and seasonable Observations from them A brief History of the twenty Kings of ISRAEL AFter the death of Solomon the twelve Tribes were divided into two Kingdomes under Rehoboam and Ieroboam Rehoboam Solomons son reigned over two Tribes viz. Iudah and Benjamin and this was called the Kingdome of Iudah because the Tribe of Iudah was the principal part of it A parte praestantiori fit denominatio This Kingdome continued in Rehoboam and his successours the posterity of David three hundred seventy two years even till the time of the Babylonish Captivity which was about six hundred years before Christ. In which space nineteen Kings of the same stock succeeded each other All their Acts and wayes are succinctly but fully published by a very good hand I shall therefore give you onely their names and the Texts with Stars on the good Kings and Daggers on the Hypocrites the rest were wicked Samuel was the last Judge of Israel and Saul the first King Note that Saul David Solomon reigned before the Kingdome was divided between Iudah and Israel 1 Saul hee reigned ten years 1 Sam. 13. 1. c. and slew himself 1 Sam. 31. 4. 2 * David reigned forty years 2 Sam 2. 4. c. 3 * Solomon reigned forty years I King 11. 42. 4 * Rehoboam reigned seventeen years I King 14. 21. 5 * Abijah reigned two years 1 King 15. 6 * Asa reigned one and forty years 1 King 15. 9 10. 7 * Ieâ—osaphat reigned five and twenty years 1 King 22. 42. 8 Iehoram reigned eight years 2 King 8. 17. Q. Athâ—liâ—h Ahabs daughter and Iehorams widow usurped the Kingdome for six years 2 King 11. 1 3. 9 †Ioash reigned forty years and was slain 2 King 11. 4 c. 10 †Amaziah reigns nine and twenty years and is slain 2 King 14. 2. 11 Uzziah alias Azâ—riah was slain 2 King 15. 1 2 13. 2 Chron. 26. 3. hee reigned two and fifty years 12 * Iotham reigned sixteen years 2 King 15. 33. 2 Chron. 27. 13 Ahaz reigned sixteen years 2 King 16. 2. 14 * Hezekiah reigned nine and twenty years 2 King 18. 2. 15 * Manasseh reigned five and fifty years 2 King 21. 1. 16 Amon reigns two years and is slain 2 King 21. 19. 17 * Iosiah reigns two and thirty years and in slain 2 Kings 22. 1. 18 Iehoahaz reigned three months 2 King 23. 31. 19 Iehojakim reigned eleven years 2 King 24. 1. 20 Iehojachin three months 2 King 24. 8. 21 Zedekiah reigned eleven years 2 King 25. 1. The other ten Tribes over which Ieroboam reigned was called The Kingdome of Israel which continued about two hundred thirty and seven years till they were carried into captivity by the Assyrian about the sixth year of Hezekiah when Hoshea the last King of Israel was carried away captive So that the Kingdome of Israel ended one hundred thirty and three years before that of Iudah In this time there were twenty Kings of Israel of ten several stocks whereof one destroyed another Ieroboams stock was cut off by Baasha and Baasha's by Zimri and Tibni's by Omri and Omri's by Iehu and Iehu's by Shallum and Shallum's by Menahem and Menahem's by Pekah and Pekah's by Hoshea and Hoshea with his were captives to Salmaneser King of Assyria The most of these Kings were cruel Tyrants and Persecutors which bred sad commotions and transported the Kingdome from one family to another Whereas in Iudah where purity of worship was preserved and the godly Kings joyned with the Prophets there were nineteen Kings of the same stock orderly succeeding each other So good it is walk in Gods waies and to take in his Ministers with us A CATALOGUE of the KINGS of ISRAEL 1 Ieroboam reigned two and twenty years 2 Nadab his Son succeeds him hee reigned two years and is slain 3 Baasha of another stock succeeds him and reigns four and twenty years 4 Elah his Son succeeds him and hee reigns two years and is slain by Zimri 5 Zimri of another stock reigns seven daies and burnt himself 6 Tibni of another stock reigns about four years and dies as it is conceived a violent death 7 Omri of
Samaria's Downfall OR A COMMENTARY By way of Supplement on the Five last Verses of the Thirteenth Chapter OF HOSEA VVherein is set forth Ephraim's Dignity Duty Impenitency And Downfall Very suitable to and seasonable for these present Times Where you have the Text explained sundry Cases of Conscience cleared many Practicâ— Observations raised with References to such Authors as clear aâ— Point more fully And a Synopsis or brief Character of the twenty Kingâ— of Israel with some useful Inferences from them By THOMAS HALL B. D. and Pastor of Kingsnorton Thus will I do to thee O Israel and because I will do thus unto thee prepare to meet 〈◊〉 God O Israel Amos 4. 12. A prudent man fore-seeth the evil and hideth himself Prov. 22. 3. Etsi Christus Apostoli minantur facinorosis graviter reprehendunt viti◠〈◊〉 phetarum conclones ideo ad deterrendos malos aptiores ad timorem Dei inculca 〈◊〉 ficaciores sunt quia semper certas Paenas slagitiosorum addunt quâ—s eventus postea 〈◊〉 dit non fuisse vanas Luther in Praefat. ad Hoseam 〈…〉 for Io. Cranford at the Castle and Lion 〈…〉 TO THE Renowned CITIE OF LONDON GRACE MERCY and PEACE bee multiplied A Word spoken in season is much commended by the wisest of men Prov. 15. 23 and 25. 11. Yea it is made one of Christs excellencies that hee had the tongue of the Learned and knew how to speak a word in season Isa. 50. 4. Such words are not onely profitable but also powerful and carry abundance of convincing strength and force with them Iob 6. 25. This principally hath emboldened mee to dedicate this Treatise to you Had I searched for five verses thorow the whole Bible I could hardly have found five together all things considered more suitable and seasonable for the present times wee live in In them wee have an Alarum for the Drowsie a Corrasive for the Impenitent a Cordial for the Penitent and many quickening Considerations to move us all to a speedy preparing to meet our God in a way of unfeigned Humiliation before the Decree bring forth and the fierce anger of the Lord ceize upon us Here wee may see Ephraims Dignity and Ephraims Downfall and those sins which helpt to bring him down and in him wee may read Englands condition the Lord hath made us his Ephraim hee hath laid his right hand upon us hee hath made us the head of the Tribes hee hath set us above when for our sins hee might long since have laid us in the dust Ephraims sins were Ephraims ruine and if those sins bee found in England which were found in him what can wee expect but the like judgements for God is the same to the same sinners If Samaria's sins bee found in London London must look for Samaria's judgements God will not spare sin where ever hee findes it bee it in City or Country Sin hath brought down greater Cities than yours as they had their times of rising so of ruining as of building so of burning witness Nineveh No Tyrus Babylon and Ierusalem Sin hath made them all a desolation For my own particular I shall never expect that City or State should prosper till Gods Church prosper or that our houses should continue when Gods house lies waste all our buildings will bee but Nods and Babels that is unsettlement and confusion till Gods house bee setled and exalted amongst us Hag. 1. 4 6 7 8 9 c. It is the sins of England that I fear more than all the enemies in the world It is not Spain or Italy it is not France or Turkey that I fear though all Nations should compass us about yet were wee but an obedient people I should not doubt but that in the Name of the Lord wee should destroy them But it is the Atheism Heresie Blasphemy Security Impenitency Apostacy Prophanation of holy things Formality Hypocrisie Unrighteousness Division Witchcraft and contempt of the Gospel These even these are the enemies that I fear and if any thing destroy us it is these abominations that reign amongst us Bee instructed therefore O England and thou O London the chief City thereof lest the Lords soul depart from thee and thou bee made a desolation Jer. 6. 8. God hath bornelong with our provocations but hee will not alwaies bear but will at last reconcile his patience with the fierceness of his fury Let not therefore Satan delude any as if these were but some melancholy conceits some fearful fancies or vain prognostications of some lying Astrologers but know that these are certain Assertions grounded upon the infallible Word of God whose Threatnings as well as Promises are like unto Silver that hath been seven times purified and â—horowly tried Psal. 12. 6. It is true wee have many Priviledges that others want but no Priviledges can preserve an impenitent people from ruine Ierusalem was highly priviledged and had the choicest Preaching a little before its downfall The sins of a City and Nation may bee so great that though Noah Iob and Daniel three men that could do very much with God Ezek. 14. 14. Should stand before the Lord for them yet they shall not prevail for a hardened Apostatizing people where such spiritual judgements go before there temporal judgements alwaies follow Isa. 6. 9 10 11 12. Sinning is worse than suffering better see a people bleeding than blaspheming for by our Sufferings God is glorified but by our sinns hee is dishonoured Wee are a people that are much for Liberty wee cannot endure a yoak no though it bee Christs easie yoak yet wee will not have him to reign over us wee will not serve him with gladness and singleness of heart in the abundance of all things and therefore hee may justly make us serve our enemies in the want of all things Deuteronomy 28. 47 48. And as wee are all for Liberty so hee may justly proclaim a Liberty for us to the Sword Pestilence and Famine Ier. 34. 17. God hath humbled many in your great City by sickness poverty and decay of Trading c. But have you been made humble thereby Hee hath sent the choicest of his Ministers amongst you and fed you in a spiritual sense with the finest of the Wheat but have you answered Gods cost and care and are you bettered by all his dispensations to you Have you heard the voice of the Rod and who hath appointed it or have you not rather fallen away more and more and grown worse and worse if so how can you expect peace when your Apostasies witchcrafts and spiritual fornications are so many 2 King 9. 17 18. But it is not for mee to counsel you who have so many living and dead Counsellors at hand I shall therefore betake my self to Prayer desiring that the good will of him that dwelt in the bush may dwell amongst you that hee would bee for walls and bulworks to you and your glory in the midst of you that hee by the Spirit
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
view of all 2 Sam. 12. 12. the onely way to have our sins hid indeed is plainly and sincerely to confess them psalm 32. 5. 2. Whereas thou gloriest that thou hast escaped so long unpunisht know that t is a sore punishment to go unpunisht for sin When the Lord was angry with Ephraim hee bids let him alone and tells him that he will not punish him for his sin Hos. 4. 14 17. q. d. Since Ephraim will go after Idols after Idols he shall go I will not by any punishment restrain him but I will let him go on and prosper in his abominations to his utter confusion and thus to be given up to ones own hearts lust is a signe of Gods highest displeasure Psalm 87. 11 12. in this sense not be stricken is the sorest stroke Isay 1. 5. and for God not to bee angry is the greatest anger as to bee stopt and corrected for sin is the greatest mercy Psalm 89. 32 33 34. and 94. 12 13. 3. Know that punishment is never neerer than when 't is least feared A great calm many times is a force-runner of a storm When men cry Peace Peace then comes sudden and swift destruction 1 Thes. 5. 3. When the old world was eating drinking buying building marrying and snorting in security then comes the flood When Agag thought the bitterness of death was past now saith Samuel hew him in peeces When men bee at ease in Sion there 's a woe hang over their heads Amos 6. 1. to 8. When men look upon judgements as a far off then God will defer no longer Ezek. 12. 27 28. Secure Laish becomes a booty to its enemies Iudg 18. 7 27. The Amalakites when they had taken Ziglag and were drunken fearing no danger they were suddenly surprised and slain 1 Sam. 30. 16 17. When the Philistims met to be merry and sport themselves with Sampson he brings the house upon their heads Iudg. 16. 25 29. Darius in the midst of his cups was â—lain by the Persians Dan. 5. 30. and Babylon that boasted shee 〈◊〉 as a Queen and should see no sorrow had sudden plagues 〈◊〉 on her Rev. 18. 7 8. Let no man then delude himself with the thoughts of impunity for though conscience may sleep for a time yet at last it will bee awakned and then the longer thy sins have been hid the more will it rage against thee especially at the day of judgement that day of revealing the hidden work of darkness God will then bring every work to judgement with every secret thing whether it be good or evil Eccles. 12. ulâ— God will then unlock his Treasury and those sins which are now sealed and bundled up shall then be brought to open light and those secret Villanies which men would not have known for all the world shall then be written as with a beam of the Sun upon their foreheads to their everlasting shame Sinners shall then have no cause to say where is the God of Iudgement Mal. 2. 17. Let us therefore make a right use and improvement of the Patience of God let it melt and humble us and lead us to repentance Let us in this our day know the things that belong to our everlasting peace whil'st the Patience of God yet waits upon us and hee stands knocking at the door of our hearts Rev. 3. 20. before the door of grace be shut against us for then 't will be too late To quicken you know that God in the end will reckon with you for all his Patience and forbearance the longer he hath borne with you the greater will your sin be He takes an exact account of every day and year that he hath borne with us Psal. 95. 10. fourty years long was I grieved with this generation He takes notice of every provocation Numb 14. 22. These ten times have they provoked me though you forget your provocations yet God doth not Yea hee records every Sermon that wee hear and the day and year that it was preached to us Hag. 1. 1. Lastly let us imitate God and be followers of him as dear children be Patient as he is Patient though wee cannot bee so by way of Equality yet by way of Analogy and resemblance in our degree and measure wee may and must if hee bear with us wee may well bear with our brethren if hee hath forgiven us Pounds wee may well forgive them Pence We should forbear one another and forgive one another even as God for Christs sake hath forgiven us Ephes. 4. 31. Colos. 3. 13. Let your moderation and quietness of minde be made known to all Phil. 4. 5. and if any man wrong us let us melt them with our kindnesses Rom. 12. 20. as David â—elted Saul and made him weep and confess that hee was more righteous than himself Even Nature could say it becomes a noble spirit to pass by injuries When one told King Iohn that his deadly enemie was buried there and advised him to deface his Monument no said the King but I wish all the rest of mine enemies were as honourably buried 'T was an excellent answer of Chrysostom to the Empress Eudoxa and savored of a sweet mortified frame of spirit If the Queen said he will banish me let her banish me The earth is the Lords and the fulness thereof If she will saw me asunder let her do it the Prophet Isay suffered as much If she will let her cast me into the sea and there will I remember Jonah VERSE 13. The sorrows of a travelling woman shall come upon him he is an unwise son for he should not stay long in the place of the breaking forth of children IN this Verse the Prophet goeth on to denounce judgements against an obstinate and rebellious people if by any means he might awaken them out of their security By the sorrows of a woman in travel he sets forth the sudden sure and sore destruction which was even now coming upon the heads of those carnally-confident sinners They promised themselves Peace and Prosperity they had made a league with death and had put the evil day far from their souls and therefore drew near to iniquity Amos 6. 3. No words nor warnings no mercies nor judgements could work upon them therefore the Lord resolves to bear no longer with them but speedily to surprize them with his judgements The sorrows of a travelling woman shall come upon them In this Verse we have 1. A commination or a judgement threatned set forth by the similitude of the sorrows of a Travelling woman a Metaphor very frequent in Scripture Wherein is set forth 1. Sudden 2. Sharp 3. Inevitable Sorrows 1. Pangs upon a woman in travel come suddenly and unexpectedly Sometime whil'st they are eating drinking sleeping playing and think not of the pains of travel So the Lord threatens to bring upon this stupid people such calamities which should be like the sorrows of a travelling woman sudden and uneâ—pected 2. The
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
displeaseth us but what pleaseth God should please us wee should quiet our selves in such dispensations as our Saviour did Matth. 11. 25 26. Even so O Father because it pleaseth thee q. d. since it is thy good pleasure to hide the mysteries of salvation from the wise men of the world and to reveal them to simple men and women it pleaseth mee well because it is thy good pleasure so to have it Wee are apt to confine Gods grace to the order of nature and external accomplishments Amongst all the sons of Iesse even Samuel the Seer would not have chosen David the youngest and the least regarded and therefore set to keep Sheep to bee King of Israel yet God makes choice of him and leaves his brother Eliaâ— Shammah and Abinadab the proper persons great Souldiers and prime Courtiers Gods blessing goes not by carnal seniority but by spiritual grace and choice Hee is wiser than the wisest and often chuseth where man leaves and leaves where man chuseth as wee see in Abel Sem Abraham Isaak Iacob Iudah Ioseph being younger brethren who yet were preferred in favour before Cain Iaphet Haran Ishmael Esau Reuben Simeon Levi. This God doth not onely to magnifie his Soveraignty and free grace but also to cheek our vain thoughts who are apt to limit the holy One of Israel to our wayes and inventions 2 Gods Minister must use plain and familiar expressions for the better convincing of their people both of their sin and misery The Prophet here useth similitudes from a travelling woman from the East-wind and the Lord by way of aggravation of their sins tells them That hee had spoken to them by his Prophets and had multiplied Visions and given them much preaching yea and the better to convince them he had used similitudes by the Ministry of his Prophets Hos. 12. 10. This is an excellent way of preaching and prevailing it doth notably illustrate the truth and creep into mens affections Galeacius Caracciolus an Italian Marquess and Nephew to a Pope was converted by an apt similitude which hee heard from Peter Martyr Similitudes are more memorable and suit best with the capacities of all For 1 Thereby things are brought to our sense 2 Then to our understanding 3 To our memory 4 To affection and practice This made the Prophets so frequently use them Isa. 5. 1 2. and Ezek 16. 3. and Hos. 14. 5. to 9. Nathan caught David with a Parable 2 Sam. 12. 1 2 c. and out of his own mouth condemns him Christ who spake as never man spake whose words were full of power and authority yet the better to work upon his hearers did frequently use Parables from the Sower from Leven from Mustard-seed Flowers Feasts from a Treasure c. Matth. 13. and 24. 32. Mark 4 33. Luk 13. 6. Ioh. 20. 5 6 c. And the Apostle fetcheth similitudes from Runners and wrastlers c. 1 Cor. 9. 24. 2 Tim. 4. 6. Wee are naturally very uncapable of the best things 1 Cor. 2. 14. like a dull Ass Colt untractable Iob 11. 12. Wee are slow to beleeve and hard to perceive the truths of God Christ blamed his own Disciples for it Luke 24. 25. Plain preaching is the best teaching it is the best way to convince and convert men and if plain familiar preaching will not work certainly dark mysterious preaching will never do it Hence Christ tells Nicodemus that if when hee had spoken of earthly things they beleeved not how will they beleeve when hee shall speak to them of heavenly things Ioh. 3. 12. This made Paul that he had rather speak five words in a known tongue to edifie others than ten thousand in an unknown tongue 1 Cor. 14. 19. That is the best preaching which sets forth things to the life and makes them as plain as if they were written with a Sun-beam Wee should therefore admire the riches of Gods mercy to us in coâ—descending to teach us so plainly and familiarly using all means to convert us and bring us home to himself so that if any perish for want of knowledge they may thank themselves for God hath left no means unassayed to do us good Hee hath used comparison from things 1 Natural 2 Artificial 3 Ceremonial 4 Moral 1 In Scripture the Lord draweth comparisons from things Natural thus to shew his tender love and care over his people hee alludes to a mothers love to her childe and to a Hen that with much tenderness gathers her chickens under her wings and compares his people to the apple of his eye Psal. 17. 8. Zach. 2. 8. which is guarded with five Tunicles the better to preserve it from danger 2 From Artifical things from plowiâ—ng sowin Silver-smiths trying their mettals in the fire Psal. 12. 1 Thess. 5. 21. 3 From Ceremonial things Psal. 51. 8. Purge mee with hysop alluding to the cleansing of the Lepers under the Law 4 From Moral things Isa. 66. 12. Many complain they are not book-learned 1 whose fault is that thou canst not plead ignorance for want of means 2 If thou couldest read never a letter yet the book of the creature is written in such large characters that hee who runs may read them had wee but spiritual hearts wee might learn many spiritual lesson from them 3 Obs. The higher in mercy the deeper in judgements if men abuse them Fruitful Ephraim that was the head of the Tribes and advanced above his brethren is now for his sins made the most contemptible amongst them Hence Zanchy reads the words thus Quoniam Ephraim fructificavit c. Seeing Ephraim is fruitful amongst his brethren i. e. since hee abounds in riches power and many priviledges above the rest of the Tribes these shall be so far from saving him that God will bee more fierce against him for abusing them Capernaum that was exalted to heaven in the abundance of the means of grace for it was the City of Christs residence where hee frequently cured the sick preached and wrought many miracles yet for their ingratitude unfruitfulness and abuse of those means they were thrust down to hell i. e. They lost their priviledges they were brought to a very low and miserable condition so as at this day they are a desolation and not three houses standing where those three famous Cities Corazin Bethsaida and Capernaâ—m stood and at last they shall bee damned in hell too for contemning so great salvation when offered to them Matth 11. 23. As Ahashuerus said of Haman that had abused his favour Hang him on a Gallows fifty Cubits high so will Christ say of such Plunge them into hell so much deeper than others because they reject Christ when hee is tendred them None sink so deep in hell as the lewd licentious Christian Favour abused increaseth sin and mens offences are aggravated by their obligations If Turks and Tartars shall bee damned debauched Christians shall bee double damned because they bring a reproach
upon Christ and his wayes and open the mouthes of the wicked to cry Behold these are the people of the Lord see how loosely and unrighteously they live Ezek. 36. 20. where the Lord hath been a Valley of Vision and bestowed much preaching if people answer not the Lords cost they muâ—t expect a burden of judgement to sight upon them Isa. 22. 1. No place was punished like Ierusalem because no place had better preaching and more priviledges Lam. 4. 6. Dan. 9. 12. They that have preaching shall one day know what it is to have Prophets amongst them Ezek 2. 5. and shall pay full dearly for their contempt of them 2 Chron. 36. 15 16. Prov. 1. 24 25. 28. 9. Isa. 5. 24 25. 30. 9 12 13. Ier 6. 19. 9. 12 13. Zach. 7. 11 12. Mat. 10. 14 15. This is the reason why Iudgements usually begin at the Sanctuary Ezek. 9. 6. and at the house of God 1 Pet. 4. 17. Rom. 2. 9. though it doth not end there but goes on to the wicked Ier. 25. 17 18 28 29. the cup begins at Ierusalem and then goes round to Egypt Vz Askelon Ekron Edom Moab c. The highest in preferment are first in punishment and if this bee done to Zion wo to Babylon Jer. 49. 12. The sins of Gods people are committed against greater light and love and bring more dishonour to God and disgrace to his truth than the sins of others and therefore of all men hee will not spare them for their iniquities as wee see in Moses Eli David Hezekiah Zachery 1 Sam. 2. 27 28 30. and 2 Sam 12. 14. Luke 1. 20. They are a people nearer to him than others and therefore hee will not bear with them as hee doth with those that know him not Numb 16. 9. Lev. 10. 2 3. Amos 3. 2. A father will sooner correct his children if they offend than strangers that hee knows not Heb. 12. 5 6. Wee can indure dung in our fields which wee cannot abide in our Parlours Wee suffer those briars to grow in the wilderness which wee cannot away with in our gardens If they bee open enemies God can better bear it but it highly provokes him to bee wounded in the house of his friends when hee shall nourish and bring up children and they shall rebel against him hee cannot hee will not brook it Isa. 1. 2 7. To shew his impartial Justice to the world 2 For the terrour of others 3 To take off the scandal that comes hereby to Religion hee will punish sin where ever hee findes it Numb 20. 12. Hee hath his fire in Zion and his Furnace in Ierusalem and is terrible in the Assembly of his Saints Psal. 68. ult 4 Obs. No Priviledges nor Prerogatives can preserve a disobedieâ—t people from ruine Ephriam here had many Priviledges as you may see Gen. 48. 16 19 20. Deut. â—3 13 14 15 16 17. where under the name of Ioseph Moses blesseth Ephraim with the precious things of Sun and Moon and the precious things of the earth as Corn Wine Gold Silver c. and prophesies that the good will of him that dwelt in the bush should dwell amongst them i. e. God would shew his special love to them as his peculiar people and not only give them outward but inward blessings also would so strengthen them that no enemy should be able to stand before them yet Ephraim sinning against the God of those mercies lost all No priviledges can shelter us if God bee against us Hee that raised us can as easily ruine us hee that exalted us can as easily abase us hee that made us famous for mercies can quickly make us infamous for judgements and consume us after hee hath done us good Iosh. 24. 20. It is not silver nor gold Prov. 11. 4. Ezek. 7. 19. Zeph. 2. ult Not men nor might that can save us if God bee against us Psal. â—0 7 8. Isa. 22. 6. to 15. Nahum 3. 12. Many trust in their swords and think by their valour and skill in war to defend themselves and possess the Land as their inheritance for ever but God tells them since they trust in the sword that they shall fall by the sword and bee cast out of all Ezek. 33. 26 27 28. if hee bee against us all is against us and if hee but stamp or hiss for an enemy they presently come against us Isa. 5. 26. Ierusalem was strongly fortified and no man thought that ever the enemy could have entred it Lam 4. 12. And if Priviledges could ever have preserved a sinful people from ruine Ierusalem had never been destroyed for they had more Priviledges than all the people in the world besides It was called the Perfection of beauâ—y and the Ioy of the whole earth and Gods own City by way of eminency Psal. 46. 4. Matth. 5. 35. so famous was it for preaching that it is called the Valley of Vision Isa. 22. 1. and they were called a people near to God the holy people that knew his Name and were blest by him above all people They had godly Magisirates as David Hezekiah Iosiah c. and zealous Prophets as Isaiah Ieremiah Ezekiel c. and after Christ and his Apostles To them pertained the Adoption and the Glory and the Covenants and the Law and the service of God and the Promises theirs were the Fathers and of them Christ came These eight Priviledges the Apostle sets down together Rom. 9. 4 5. None better seated none more strangely delivered none had such signal Providences and glorious Ordinances all the world besides â—ay in darkness they onely were a Goshen a Land of light Gods glory his pecuâ—iar his pleasant portion and delight c. So that if any people under heaven might have been secure in respect of Priviledges it was Ierusalem yet they falling to Atheism Idolatry persecution of Gods Messengers c. they are become a desolation Sodome was a beautiful place like the Paradise of God Gen. 13. 10. Babylon was the glory of Kingdomes Isa. 13. 19. yet both the one and the other were destroyed for their lewdness and pride England is apt to boast of its Priviledges and to tell what great things God hath done for us With thankfulness it must bee acknowledged that God hath done great things for us indeed Hee hath made us as hee did Ephraim here the head of the Nations when for our sins wee might have been the Tayl. Hee hath set us above when for our horrid Apostasies and hideous Blasphemies hee might justly have have laid us beneath Hee hath made us the terrour of the Nations and given us Victory upon Victory success upon success and hath pâ—ospered us by Sea and Land blessed us with the best Laws and the best Land all things considered in the world and as if all this had not been sufficient for us hee hath given us the word and the sword Moses and Aaron Magistracy and Ministry the best
when they are conquered they use to pay for it Of such kind of ferity and brutish inhumanity we read 2 King 15. 16. where the Tyrant Menâ—hem ripped the Infants of Tiphsal out of their mothers bellies because their fathers opened not the gates unto him yet this doth not excuse the malicious cruelty of wicked men who despitefully slay the godly with their seed such cursed Edomites shall surely and suitably pay for it Ps. 1. 37. 7. Amos 1. 13. the Assyrians that had dashed in peeces Ephraims children had at last by way of retaliation his own so served Nahum 3. 10. The summe of all is this q. d. O people of Israel I have often told you what you will not beleeve viz. that your destruction is â—ear and therefore now know that whether you beleeve it or not yet God will certainly and suddenly execute what hee hath decreed and fulfil what hee hath spoken by mee neither have you any cause to complain of cruelty in God since it is your own rebellion which hath brought this judgement on your own heads There hath been no means wanting on Gods part to do you good hee hath sent his Prophets rising early and coming late unto you Hee would have cured you but yee would not bee cured and therefore now yee shall never bee purged but your chief City with the Regions round about it shall be made a desolation your men shall fall by the sword yea your women and little children shall dye without mercy OBSERVATIONS 1 God usually warns before hee smites Hee sends Hosea to tell them before Samaria shall bee made a desolation Hee speaks before hee strikes and denounceth judgements before hee executes them Seldome doth hee send any great judgement against his own people but hee tells them of it first Hee lightens before hee Thunders shoots off his Warning-peeces before his Murdering peeces and hangs out the white flag of mercy before the black flag of destruction Hee deals not with us as one diâ— with Diogenes who first brake his head and then bid him â—â—ke heed Noâ— like the Canon that first kills and then makes the report But hee first admonisheth us to repent as hee did the seven Churches of Asia before their destruction else hee tells them hee will come against them Rev. 2. 5. Hee first cuts men down with the sword of his mouth Hos. 6. 5. before hee cut them down with the sword of his hand Hee first blows the Trumpet and commands men so to do Deut. 20. 10 11 12. before hee sends the sword Hos. 5. 8 9. 2 Chron. 36. 14 15. Ier. 7. 25. and 26. 18. Amos 4. 12. Ioel 2. 1. Zeph. 2. 1 2 3. 1 Sometimes God warns by extraordinary and immediate revelation Thus hee warned the wise men that came to Christ not to go to Herod but to return to their own Country another way Mat. 3. 12. 2 By prodigious Signs and Comets These are the usual fore-runners of some judgement approaching They have a Voyce as well as the Word Exod. 4. 8. if they will not hearken to the Voâ—ce of the first sign yet they will beleeve the Voyce of the second Christ tells us that before the destruction of Ierusalem there should bee many fearful sights and signs Luke 21. 11 25. And Ioseâ—hus affirms that before its destructioâ— for a whole years space there appeared a Comet like a Sword Before our German wars there appeared that blazing Comet 1618. 3 By his Ministers Ezek. 33. 3 7 8. Thus hee warned the old world an hundred and twenty years by the preaching of Noah before hee drowned it Gen. 6. 13. Before the destruction of Ierusalem hee sent Christ himself and his Apostles to call them to Repentance 4 By his lesser Iudgements First Hee comes as a moth which eats one thread now and another anon and without any noise devours all 2 As a Worm or rottenness which eats out the heart of the strongest Oak 3 If that will not do there lyes a Lion that tears all in peeces without resistance Hos. 5. 12 14. 5 By his Rods on others as on the Palatinate and Savoy c. so hee sent the Iews to Shiloh Jer. 7. 12. also by taking away eminent Magistrates and zealous Ministers Isa. 3. 1. to 6. 6 By the Motions of his Spirit hee knocks at the door of our hearts and warns us to return Rev. 3. 19. And this hee doth 1 In mercy to his people that they might prepare to meet him and so prevent his Judgements as those that beleeved the threatning of the Hail housed themselves and their Cattel and so were saved Exod. 9. 18 19 20 21. Hee deals not with us like an enemy who surprizeth his adversary unawares but like a faithful friend hee tells us of the storm approaching that wee might hide our selves from it 2 Chroâ— 12. 6 7. Iob 22. 29. Hab. 3. 16. 2 For the manifestation of his Iustice upon the wicked who shall bee made inexcusable in that they had such fair warning given them but they would not take it Nineveh at the preaching of one Ionah repented and escapes the Lord bee merciful to England how many hundred of Ionahs have wee had to call us to Repentance and yet wee turn not but fall away more and more It is a sad aggravation of mens sins and puts a sore sting into mens troubles when conscience shall flye in their faces and say Thou wast foretold of such Judgements and forewarned of such and such miseries but thou contemnedst the voyce of thy Teachers and didst set at nought all their counsels and therefore now thou must expect no more pitty or patience from God but mayest justly expect that hee should fulfil the word which hee spake by his servants against thee Let then his warnings win thee and his patience and long-suffering lead thee to repentance Let not his admonitions bee alwayes lost upon thee Bee not still secure and senseless like Lots sons in Law who when hee warned them of danger approaching hee seemed as one that mocked and â—easâ—ed with them Gen. 19. 14. but how soon did they finde that hee was in earnest So Isa. 5. 19. they mocked at the Prophet that told them of Captivity and Judgement and bid him let them see the things hee spake of and so they did to their sorrow and is it not so in our dayes when wee tell people of judgement approaching and ready to ceise upon them they look upon it as some vain dream or melancholy fancy till they bee made to feel the contrary See how dreadfully God threatens such secure unbeleeving sinners Deut. 29. 19 20 21. Without faith all warnings are ineffectual It is onely Noah that by faith feared and built an Ark that was saved both hee and his houshold Heb. 11. 7. 2 Obs. The Ministers of God must apply the word to their people The Prophet preacheth at Samaria against the sins of Samaria and tells them to their faces
that for their rebellion they shall bee made a desolation Thus did all the Prophets they made Ierusalem to know her abominations Isa. 58. 1. Ezek. 16. 2. So did Christ himself apply the word particularly to his hearers Matth. 11. 21 23 and 23. 37 38. Ioh. 4. 17 18. So did the Apostles Act. 2. 36 37. This is the onely way to convince and convert men what is spoken generally to all few will apply unto themselves Quod dicitur omni dicitur nulli Bee not then offended at the plain and powerful preaching of the word A plaister that is not applied will never heal A Minister shall never profit his people till hee apply the word to their particular cases Those whom the Lord intends for conversion by his Spirit hee sets the word so home upon their hearts that they think the Minister knows all their secret thoughts c. 3 Obs. Iudgements seldome go alone Ephraim was plundred before but now hee must bee butchered before hee lost his goods now his life must go which is more precious than all pleasant things Iob 2. 4. How oft do wee read of Sword Plague Famine those three Arrows of God shot together against a rebellious people Ezek. 14. 22. As sins seldome go alone so neither do judgements See what a concatenation and chain of Judgements is set down tâ—â—â—ther Deut. 28. 15 16. c. God wants not variety of judgements to inflict upon a sinful people that they may know what a sad and bitter thing it is that they have provoked him Pharaoh had ten Plagues one after another The Trumpets and the Vials in the Revelations came not single but by sevens bringing in mischief upon miscâ—ief and plague upon plague till hee had consumed them See Deut. 31. 17. Ier. 51. 31 32. 4 Obs. When lesser Iudgements do not mend a people God usually comes with greater If plundring will not mend Ephraim desolation shall end him Hos. 5. 12 14. When Chederlaomer had plundred Sodome and that did not better them Gen. 14. 11. at last comes fire from heaven and consumes them Gen. 19. When gentle Physick will not work out the peccant humour the Physician applieth stronger if gentle correction will not mend our children wee double our stroaks If one beaâ—ing will not mend a people Godwill plague them yet seven times more according to their sins Lev. 26. 21 23. Isa. 1. 5. Ier. 5. 3 6. When no judgements will work upon Phâ—raoh then hee is drowned When temporal judgements do not mend a people hee sends them to eternal It is an ill sign when men bee incorrigible under judgements and are the worse for beating Isa. 9. 13. Ahaz had a brand set upon him to warn all others to take heed of tâ—is sinning sin 2 Chron. 28. 22 23. In the time of his distress hee sinned yet more against the Lord This is that King Ahaz That King it is emphatical i. e. that wicked infamous irresigious King who sacrificed to the gods of Damascus that smote him What madness is this to serve such as beat them for their pains and ruine their servants for so it follows They were the ruine of him and of all Israel Desperate sores must have desperate cures Hard knots must have hard wedges Fitches are beaten out with a staff but the Cummin must have a rod Isa. 28. 27. When the Lord had used all means to bring Israel to repentance hee had sent blasting plague famine and sword upon them and yet they were impenitent Amos 46 to 11. hee comes in the 12. verse to tell them that now hee would deal more sharply and severely with them Therefore now Thus will I do unto thee i. e. Thus terribly thus dreadfully in a more fierce and furious manner than ever therefore now prepare to 〈◊〉 him who is coming towards thee before hee come to thee There is no meeting him in a way of opposition or rising up against him for who ever hardned himself against God and prospered but meet him in a way of humiliation and repentance with prayers and tears dispatch those messengers to meet him on the way whilst hee is afar off that you may prevent the execution of Gods wrath A Lion will not seize on a yeelding prey the bending reed is preserved when the stubborn Oak is pulled up by the roots Isa. 2. 11 12. c. By â—his means wee shall either remove the judgement or get it sanctified so as all shall bee for good unto us or else God will take us away as he did Iosiah before the evil comes Wee shall escape those trials wee cannot bear and bee inabled for to undergo those trials which wee cannot escape 5 Obs. Eminent places oft-times are eminent in sin In great Cities usually there are great sinners Ierusalem was a great City and what great abominations were in it there was murder oppression bribery prophanation of Sabbaths and holy things her Princes were roaring Lions her Iudges ravening Wolves and the Priests did violence to the Law Ezek. 22. per totum Babylon a famous wealthy populous City yet full of cruelty and pride full of Witchcraft and Fornication both corporal and spiritual Ier. 50. 31 32 33 36 38. The Cities of Sodome and Gomorrha were full of crying sins as pride idleness gluttony inhumanity and notorious uncleanness and here in the Text Samaria was full of Idolatry and rebellion against God I King 13. 32. Isa. 10. 10 11. Hos. 8. 5. the lesser Cities were called the Daughters of Samaria Ezek. 16. 46. and those were like their Mother Great Cities have great influence upon their neighbour Towns if they bee Idolatrous superstitious riotous proud prophane so will the places round about them bee if great Babylon bee an Harlot shee will quickly bee the Mother of more Harlots and abominations Rev. 17. 3. Wee should not therefore desire to live in such populous places unless wee bee called by God to them for then hee will keep us as hee did Lot in Sodome but to go live in them without a call onely for pleasure or to see fashions c. is a sore temptation Wee see Travellers that go to such great places to see fashions return oft-times infected both in body and soul. So true is that of One Nunquam inter homines fui quin minor homo redii 6 Obs. Such places as have been eminent for sin usually are eminent for punishment As wee see in the old world Sodome Ierusalem and Samaria here for her sin is made a desolation Mic. 1. 6. When sin grows general and National it brings National judgements Isa. 8. 18. Ier. 11. 9 11. Hos. 4. 1 2 3. When all Israel transgressed the Law no wonder if the curse come upon them Dan. 9. 11. Many think to escape the better because they have so many companions when the more general the sin the nearer to judgement If all Nations sin all Nations must have the cup of Gods wrath given them Ior. 25. 15. Mal.
3. 8 9. It is as easie with God to destroy a world of men as one man they are al but as a drop and a little dust to him Isa 40. 15 17. Multitudes of sinners increase wrath When the Iews assembled themselves by troops into the Harlots houses then God would pardon them no longer Ier. 5. 7 8. The more wicked the times and places are that wee live in the greater our praise will bee if wee bee godly To bee good in good times and places an hypocrite and formalist may bee but with Lot to bee good in Sodome and Iob in the Land of Vz and with Noah Gen. 6. 9. and Elijah to bee righteous and zealous in the midst of an unrighteous and perverse generation that is praise-worthy indeed and argues much sincerity It was the commendation of the Church of Pergamus that she professed Christs Name where Satan had his throne and did not deny him in the days when Antipas his faithful Martyr was slain Rev. 2. 12 13. Flye sin then which brings destruction not only on the sinner but also on the very Towns Cities Castles and places where they dwell As God hath promised that peace and prosperity shall bee in the dwellings of the righteous Iob 5. 24. and 8. 6. Prov. 3. 33. and that hee will make a hedge about them and all that they have to preserve them from robbery fire molestation by evil spirits and other calamities Iob 1. 10. So on the contrary sin makes a man naked and exposeth him and all that hee hath to the curse of God Hee will destroy the very dwellings of Idolaters Swearers Cursers Bribers c. Iob 12. 6. and 15. 34. Zach. 5. 4. The wickedness that hath been practised in the great houses and Castles of this Land hath said so many of them in the dust and wee may look to bee brought yet lower wee have brought God low in our judgements low in our affections low in our actions low in his Ordinances low in his Vicegerents and Ambassadors and therefore it is just with God to lay us low and to debase us who have so many wayes debased him 7 Obs. No Fortifications can preserve a sinful people from ruine Let them make walls as high as heaven and ditches as deep as hell yet if sin reign within it will bring all down It is not a Fleet by Sea nor Forces by Land it is not a Magazine of Treasures nor an Arsenal of Armour that can preserve a wicked Kingdome from ruine As Samaria was a well fortified so it was a rebellious Idolatrous sinful place and this brought it down Ezek. 16. 46. and 23. 4 5. Hos. 7. 1. Amos 3. 9 10. Mic. 1. 5 7. though it were strongly fortified both by Art and Nature and very large about three miles in compass yet Samaria's sin was Samaria's ruine Niniveh was a populous antient great strong wealthy City yet her great sins laid her in the dust and made all her strong holds drop like ripe figs with little ado into the mouth of the Caldeans Babylon a most ancient ample wealthy well fortified potent populous pompous City yet abounding with sin all her power and policy could not keep her from ruine Ierusalem that strong City encompassed with Mountains Towers and Bulworks fortified both by Art and Nature and so powerfully protected by the Lord himself for many years together to the admiration of all the world that it was judged invincible Lam. 4. 12. The Kings of the earth and all the Inhabitants of the world would not have beleeved that the enemy should have entred into the gates of Ierusalem yet Ierusalems sin was Ierusalems ruine and therefore for her sake let none confide in Cities or any Priviledges whatsoever Wee are apt in our distresses to run to well-fortified places but in vain is salvation looked for from those creature-confidences if the Lord help not how should these help This is to forsake God the fountain of living waters Almighty and All-sufficient a present help in trouble and to go to Cisterns broken Cisterns of creature-comforts that will fail and forsake them in a time of trouble 8 Obs. Sin is a bitter thing Samaria hath rebelled or imbittered as the word is in the fountain God and provoked him to anger most bitterly by her sin Hos 12. 14. Ephraims sins were bitter to God yea they were bitternesses in the abstract and in the plural number also This may discover to us the cursed nature of sin and the iniquity of our iniquities which turns Gods sweetness into bitterness his patience into wrath and his bowels into wormwood If any thing can sadden God and imbitter his soul it is sin To see every base lust preferred before him to see Satan in the Throne the heart and the Spirit of God kept out must needs imbitter his Spirit against us The Lord that made heaven and earth and sustains the Pillars of it yet never complains of that burden but sin is such a burden that hee oft complains of that as tyring him out Isa. 1. 14 24 43 24. Amos 2. 13. and the bitterness thereof is as gall which hee cannot indure Deut. 32. 32. God is all love and sweetness and would not deal thus bitterly with us did not our bitter sins provoke him to it Sin is bitter 1 To God 2 To Christ 3 To the Spirit of God 4 To Angels both good and bad 5 To Men both good and bad 6 To Kingdomes and States 7 To Creatures 8 In its effects Privative Positive 1 Sin is bitter to God as wee have seen before 2 To Christ it made him cry in the bitterness of his soul My God my God why hast thou forsaken mee And made his soul heavy unto death So bitter were our sins to him that they made him a man of sorrows Isa. 53. 4. and made him sweat non guâ—tas sed grumos clods of blood Luke 22. 44. When Christ hung upon the Cross they gave him gall and vinegar to drink every sin is as gall to him Lam. 1. 18. The Lord is righteous for I have rebelled against him or as it is in the fountain because I have imbittered him hee is righteous in all his judgements on mee for I have imbittered him against mee by my bitter sins 3 It is bitter to the holy Spirit of God Nothing grieves it and drives it out of the soul but sin Gen. 6. 3. Ephes. 4. 29. To the Angels 1 To the good Angels it is bitter and displeasing to them to see their Lord and Master daily provoked by a company of sinful rebellious creatures and should the Lord give them but a word of Command they would suddenly smite all the wicked dead and revenge the dishonours done to him as wee see in Senaâ—heribs blasphemous Camp where one Angel in one night killed an hundred fourscore and five thousand men 2 It is bitter to the evil Angels it hath thrown them from heaven to hell and of
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
21 22 Fore-fathers not to be followed in sin p. 146 Fortifications cannot shelter a sinful people p. 71 G Gods decrees unchangeable p 40 God is patient p. 4 5 Godly may lie in deep distress p. 33 Yet God will deliver them p. 34 Gods goodness is free p. 46 134 Good men are good in bad times p. 70 Goodness if but a little God owns it p. 135. 147 H. Hardness of heart a great sin p. 133 Hypocrites may go far p. 16 17 Hypocrisie a great sin p. 97 98 I. Idols are vanity p. 126 Idolatry brings Iudgement p. 87. 88. 133. 139. 158. 160 Ingratitude brings Iudgement p. 101. 102 Innocents how children bee such p. 80. 81 How they are punisht for their fathers sins p. 82. 83 Gods hand on them should humble us p. 85 Infants are sinners p. 79 80 Ieroboam how wicked p â—115 Iudgements of God irresistable p. 55. K. Kings of Israel very wicked p. 112 c. L. Lesser Iudgements forâ—runners of greater p. 60 Luke-warmness a sin p. 104 M. Mans extremity Gods opportunity p. 34 35 Mercies abused hasten â—udgement p. 52. 53. 54. 55 Ministeâ—s contempt of them a fore-runner of Iudgement p. 8. 9 when they may remove from oâ—e place to another this case is handled at large p. 152 c. O. Old Testament Gods word p. 32 P. Pangs on women in travail sharp p. 12 Parents if wicked bring curses on their children p. 80 Patient God is so p. 4. 5 Yet hee will not alwaies bear p. 6. 7 How to improve his Patience p. 10 Motives to be patient p. 11 Plain Preaching best p. 46 Prayers of wicked men when heard p. 144 Priviledges abused aggravate sin p. 48. 49 They cannot save a â—inful Nation from ruine p. 50. 51. 52 Prosperity a forerunner of ruine p. 149. 150 Q. Quakers how vile p. 164 R. Rebellion brings destruction p. 79. 86 Rewards when given to wicked men p. 141 Repâ—obates how far they may go p. 16 Righteous God is good to them p. 31 Rod the wicked are Gods Rod p. 56 Rulers when corrupt hasten Iudgâ—ment p. 111 They must dâ—stroy Idolatry p. 140 S. Samaria what it was p. 62 Satâ—ns depths discovered p. 8 Scripture modest p. 13 It consist in the sense p. 31 It is harmonious p. 33 Security dangerous p. 9. 22. 23 Sels-denial must be Vniversal p. 17 Selâ—-murder unlawful p. 128 Sparation unlawful p. 22 Similitudes to be used by Ministâ—rs p. 47 48 Sin brings sorrow p. 14. 59 70. 71 Sin when full p. 109 Sins of the Godly do most incense God p. 49. 50 It bereaves us of our comforts p. 58. 59 T is a bitter thing in eight respects p. 72 Twenty sins which are fore-run ers of Iudgement p. 87 Superstition vile p. 119 Sword a sad judgement p. 79 T. Tyrants cut off p. 157 W. Wicked wife a sad judgement p. 133 God warns before hee smites p. 64. 65 Wicked men Gods Rod. p. 56 They shall at last be burnt p. 58 They bring a curse on all about them p. 84 Their sorrows are many p. 12 162. 163 Will-worship dangerous p. 120 Witch-craft abounds p. 99 World wâ—e must wean our selves from it p. 60 A Table of the Texts which are explained GEn. 6. 6. p. 40 Exod. 20. 5. p. 81 83 Deut. 13. 13. p. 50 2 Kings 8. 11 12. p. 84 2 Chron. 28. 22 23. p. 68 36. 15 16. p. 89 Iob 13. 26. p. 73 18. 14. p. 35 36 Psal. 50. 16. p. 6 Eccles. 7. 1. p. 32 8. 11. p. 6 Ier. 4. 18. p. 76 77 24. 5. p. 58 Lâ—â— 1. 18. p. 73 Ezâ—k 18. 14. p. 82 37. 3. p. 33 Daniel 9. 23. p. 45 Hosea 4. 14. p. 9 5. 17. p. 65 9. 7. p. 91 9. 12 13. p. 80 12. 14. p. 72 13. 1. p. 53 58 59 Amâ— 4. 12. p. 68 69 Matth. 10. 17. p. 92 11. 23. p. 48 11. 25. p. 46 Mark 10. 21. p. 17 Iohn 11. 39. p. 34 16. 8. p. 17 Acts 26. 28. p. 16. Rom. 11. 29. p. 41 1 Corinth 3 22. p. 32 6. 9. p. 8 8. 4. p. 126 15. 55. p. 27 28 Philip. 1. 21. p. 38 2 Thess. 3. 8. p. 89 Heb. 2. 14. p. 36 FINIS * See Mr. Willes his most seasonable and solid peece on 2 Tim. 3. 1. newly printed Dr. Sibbs Dr. Reynolds Inter omnes Prophetas Hoseas maxime velut summaria concionum suarum ponit Mercer Deus comparatur Lâ—oni saevo quo nulla bestia truculentior 2. Pardo in via observanti quo nulla subtilior 3. Urso â—atulis orbato quo nulla saevior 4. Cuivis immani bâ—stiae siqua alia prioâ— ribus immanior sub genere continetur Tarnovius in locum Hosea est commaticus et quasâ— per sententias â—â—quens Hieron Gnavon pravitas praevaricatio malitia a Gnaval â—ucvus obliquus fuit Signari in sacculo prodiâ—igenâ—â— custodia Proverb Tsarur tigatâ— est a Tsarar sigaviâ— custodivit constrinxit quaâ—i in 〈◊〉 ita Gen. 42. 35. 1 Sam. 25. 29. Prov. 13. 22. 30. 4. Tsephunal abscondita est a Tsaphan recondidit custodivit So Iob 10. 13. 〈◊〉 17. 14. 〈◊〉 27. 6. 〈◊〉 16. 17. Etsi Deus paeâ—am differt non tamen aufert sed singula peccata notat in libro colligat in fasciculo recondit in sacculo idcoque securitas est vitanda paenitentia agenda Tarnovius Sero licet veniat â—â—rte venire solet So long wee have enjoyed the Gospel compleatly without interruption Q Elizabeth began her reign 1558. Facit securos quos cupit â—sse captivos Aug. See Mr. Brooks his Remedyes against Satans Devices p. 8 9â— 52. And Dr. Hortoâ— his Fast Serm. on Nu. 32. 23. Preacht 1646. Soâ—cmus ut sanâ—mur aperiamus ut operiantur Aug. Nemo sit deterior quia Deus est melior toties delinquendo quoâ—ies ignoscitur quid enim indignius quam ex divina misericordia desumere argumentum ad divinam justitiam pâ—ovocandam quia Deus libenter excipit paenitentes data obera velle fieri peccatores Tertul de Paenit c. 7. How we should improve the Patience of God see D. Thomas Geodwins Aggravation of sins against mercy on Rom. 2. 4. 5. And Mr. Church his Miscelan p. 122. * Humanis rebus ignoscere aequum bonum est boni viri est accepta injuria patienter ferre non ad ulciscendum se parare Aristor Rhetor. l. 1. c. 14. See Motives to Patience Youngs Victory of Patience ch 17. and a Lapide in Num. 12. 3. ad Rom. 12. 9 Davenant in Col. 3. 12. p. 313. and my Commentary on 2 Tim. 3. 10. p. 198. Cheblei Ioledah dolores pâ—rturientis Chebte signisicat dolores accrbâ—ssimos intâ—â— issimos quales sunt parturieâ—ium Ben lo bacham filius non sapiens i. e. valde insipiens imo prorsus demons Hebraei enim quod volunt vehemenâ—issime asseâ—erare pâ—aecipue in vitio per negationem contrarii describunt ut videre est Prov. 10. 2. 18. 3.