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
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
because of the misery and mischief which they bring Of all the three the Sword is the â—orest as appears by Davids choice 2 Sam. 24. 14. besides the Plague and Famine are the usual attendants of War where the Sword goes before there Famine and Pestilence usually attend Their Infants shall bee dashed in peeces 11 Obs. Little Infants are great sinners 1 That great Sin and Rebellion of Adam is impâ—ted to them for sin what hee did they did wee were all in the loyns of that one man Rom. 5. 12. 2 They have not onely original sin imputed but imparted also they have inherent original sin which is radically seminally fundamentally all sin The youngest childe carries an old man of sin within him Wee are no sooner born into the world but wee have a world of sin about us 3 The sad diseases pangs and dismal deaths which seize on Infants are strong proofs of this point their very dying speaks them sinners The wages of sin bee it original or actual is death Rom. 6. 23. Original sin which is the greatest sin in the world cleaves to their natures and makes them odious and abominable in Gods sight so that they are by nature children of wrath and obnoxious to all his judgements VVee are all daninati antequam nati and so might justly have been sent from the VVomb to the Tomb c. 12 Obs. Wicked parents bring judgements on their posterity Their poor little ones fare the worse for them Hos. 9. 12 13. Though they bring up children yet I will bereave them of them and they shall bring forth children to the murderer who is Gods executioner and so become Paricides rather than Parents Thus the old world was drowned and their children with them And the Sodomites were burnt and their children with them Achan was not onely stoned himself but his sons and daughters yea and his cattel perished with him The accusers of Daniel were slain by the Lions both they and their children Dan. 6. 24. The Iews that rejected and crucified Christ brought a curse not onely upon themselves but also upon their children Matth. 27. 25. His blood bee on â—s and on our children which hath lain on them above sixteen hundred years It is just with God to cut off the wicked and their seed as wee kill the VVolf vvith her VVhelps and the Fox vvith her Cubs though the young Toad hath not actually poysoned any yet because it hath a posonous nature in it vvee destroy it So doth God by the children of the vvicked Gen. 19. 25. Numb 16. 32 33. I Sam. 15. 3. Isa. 13. 16. Ier. 44. 7. Hos. 10. 14. When men rebel against God and reject his wayes hee vvill send against them a barbarous and cruel Nation that shall not regard the persons of the old nor have compassion on the young Deut. 28. 50. and 32. 25. Ezâ—k 9 6. Q. Are not Infants called Innocents Psal. 106. 38. Ier. 19. 4. how then can it stand with the justice of God thus severely to punish them Answ. They are not called so because they have no sin but I In respect of those cruel men who without any cause shed the blood of those little ones who had deserved no such thing at their hands So the Assyrians here were guilty of great inhumanity in killing those Infants and God in his due time did retaliate it to them Nahum 3. 10. 2 Though they may bee called Innocent in respect of any actual sin yet they are not so in respect of original sin which seminally and radically is every sin The guilt of that sin cleaves to their natures and makes them obnoxious to all tortures here and eternal torments hereafter 3 The sins of the Parents may bee also a moving cause and may provoke the Lord to smite the Parents with their children Exod. 20. 5. The Lord threatens to visit the sins of Idolatrous Parents upon their children because either they already walk in their fathers sins or else in time they would do so or it may bee worse which God onely knows 3 God hath a sovereign right and power over all his creatures hee is the Potter and wee are his clay hee may do with his own what hee pleaseth hee may make us or mar us raise us or ruine us and none may say unto him What doest thou Hee that giveth life may take it away how and when hee pleaseth his will is the rule of Justice yea Justice it self wee must therefore adore Gods Judgements when wee cannot comprehend them and know that though they may bee secret yet they are alwayes just 4 Children are parts of their Parents part of their Family and part of their substance and God may justly punish the sinful parent in his childe as wel as in his cattel and estate because they do not onely belong to him but also are a part of him 5 Sin committed by a particular man that is a member of a Politick body doth after a sort belong to the whole body Thus Achans sin though not known to the people yet made them all guilty till hee was put to death Iosh. 7. 11. 6 Yet these temporal Judgements may bee mingled with spiritual mercies as wee see in Ierobâ—ams childe who was taken away in mercy because there was some goodness found in him I King 14. 12 13. especially the Infants of Gods people that are in Covenant with their Parents there is great grounds of hope that they have changed their temporal life for an eternal and are freed from many sins sorrows and tentations which men that live to riper years are exposed to yea if they should bee cast away for their original sin yet their damnation will bee lighter than if they had lived longer It had been good for reprobates if they had not been born or that they had dyed as soon as they had been born for then they would not have had so many sins to answer for Quest. But hath not God said The son shall not bear the iniquity of the father Deut. 24. â—6 and 2 King 14. 16. Ezek. 18. 20. it seems then to bee cruelty to kill the children for the Parents sins especially such as are unborn and have not deserved such evils Answ. 1 It is true in respect of the Assyrians it was cruelty and horrid barbarousness in them to kill poor harmless little ones and God threatens to visit such sins upon the heads of such sinners 2 It is not cruelty in God for children are children of wrath as well as their Parents as all have sinned so hee may punish all without injustice Besides hee permits and orders the cruelty of wicked adversaries to his own glory and his peoples good As for that Deut. 24. 16. It speaks of Gods restraining of Magistrates who may not punish the children for the fathers offences True it is God findes cause enough in children themselves to punish them but when they imitate their wicked parents this hastens and
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
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.
will never repent of those gracious promises which I have made to them but will certaâ—nly fulfill them Let not therfore my chosen penâ—ent ones despair as if there were no hope nor help for them for I their saviour will redeem them from the power of all their enemies and cause them to rise from death which had power over them through sin unto the glory of eternal life So that now they may begin their Triumphant song O death where is thy sting c. OBSERVATIONS 1 Though the Lord bee terrible to the wicked yet hee is a Tower to the righteous Though plagues come suddenly and inevitably upon the wicked like pangs upon a woman in travel yet even then hath the Lord a tender respect to his people and will ransome them from the power of the grave Isa. 1. 24 25 26 27 and 3. 10 11. And though they should go into Captivity with the wicked yet God will set a distinguishing mark of mercy upon them Ezek. 9. 4. Rev. 7. 3. In the midst of his Judgements hee remembers mercy and hath a tender care over his people making them to bee pittied of all that lead them captive Psal. 106. 46. where ever they go they have his more especial presence with them to uphold and comfort them Isa. 43. 2 3. Ier. 16. 13 14 15. Micah 4. 10. Dan. 3. and 6. 22. When all forsake them yet I will not forsake them but will bee a sanctuary to them in their Captivity Ezek. 11. 16 17. God is ever mindful of his Covenant to his people and in the midst of all confusions hee hath an Ark for Noah a Zoar for Lot a Midian for Moses a Haran for Iacob a Cave for David a Grave for Methusalem and Iosiah and a Pella for Christians Elijah that was zealous and a man of fire for God in wicked times was carried in a fiery Chariot to heaven Ieremiah that witnessed against the corruptions of the times how renderly doth the king of Babylon deal with him when the King and his Nobles lay in misery Ier. 39. 1 12 13 14. 2 Obs. The Scripture of the Old Testamest is the Word of God The Apostle to shew the divine Authority of it even in Gospel-times refers us to this Text and another in Isa. 25. 8. to prove the divine mystery of the Resurrection About four hundred places are cited out of the Old Testament in the New Both Testaments are the sacred word of the great God and serve for the mutual illustration and explanation of each other 3. Obs. The Scripture lyeth not in the bare words and syllables but in the sense and meaning Hence it is that Christ and his Apostles citing Texts out of the Old Testament give us the sense and meaning of the place but not the very words so in a Text sometimes they omit a word and sometimes they adde something for explanation sake as Math. 2. 15 23. and 26. 31. Rom. 10. 15 18 19 20 21. So Gen. 2. 24. compared with Matth. 19. 5. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they two is added emphatically not they twenty shall bee one flesh So Deut. 6. 13. compared with Matth. 4. 10. where the exclusive particle Onely which was not expressed in Deuteronomy but tacitly and interpretatively understood is added by our Saviour very significantly So Isa. 64. 4. collated with I Cor. 2. 9. And hath not entred into the heart of man These words are added by way of illustration by the Apostle So Isa. 22. 13. Let us eat and drink for to morrow wee shall dye But the Apostle puts it in the present tense 1 Cor. 15. 32. To morrow wee dye and this hee doth for explication sake to express the desperate madness of those Epicures who would eat and drink securely although they were to dye presently This shews the folly of the Quaking Scripturists such there are in our dayes as well as Anti-scripturists who take the bare words and syllables and will not suffer any meaning or exposition to bee given of them Thus when they call for a proof of Infant-baptism you must shew them in so many words Thou shalt baptise Infants else they will not beleeve you Tell them that generals include particulars and that children are confederates and in Covenant with their Parents and therefore have right to the seal of the Covenant and that Infant-baptism now is as lawful as Infant-circumcision of old yet this doth not satisfe because they cannot read it in so many letters Thou shalt baptise Infants So the Papists they stick to the bare letter This is my body Whereas that bread could not bee his natural body for Christ was then alive when hee said This is my body and the Apostle calls it Bread Bread four of five times after conâ—ecration 1 Cor. 11. 23 to 28. The Scripture lyes not in the bare and naked words but in the scope and true interpretation of the words which is as it were the soul and life of the Scripture Hence Christ bids us not barely read but search for the sense and meaning of the Scriptures Ioh. 5. 39. The Lawyers have a saying Mens leg is est lex not the bare words but the meaning of the Law is the Law 3. Obs. Christ is the Lord. Hee that hath power over death and hell is the Lord but Christ hath this power Rev. 1. 18. and 20. 13. Death and hell gave up their dead to Christ their Judge It is hee that by the price of his own blood hath redeemed us from the hand of sin and Satan from death and hell what the Prophet spake of Jehovah the Apostle applies to Christ 1 Cor. 15. 54 55. But of this I have spoken at large elsewhere 4 Obs. There is an holy harmony and sweet consent in the Scripture There is no repugnancy no real contradiction there Like stones in an Arch they mutually uphold and strengthen each other The Doctrine of the Prophets gives light to the Apostles and the Apostles again illustrate and explain them In both there is one and the same Spirit of truth who at sundry times and in sundry manners hath published one and the same truth to his people Heb. 1. 1 2. They must not therefore bee opposed but composed Not made to contradict but to confirm each other Luke 24. 44. 5 Obs. Gods people whilest they are in this world may fall into deep distress and misery They may bee brought so low that to a carnal eye they may seem dead and buried past hope and help not onely in their own eyes but also in the eyes of others Wee have a notable instance for this Ezek. 37. 1. to 15. the desperate condition of Gods people in their Babylonish captivity is there set forth by dead dried bones to an eye of sense past all hope or possibility of recovery in so much that Gods own people whose faith should not fail cry out vers 11. Our bones are dried our hope is lost and
I think in the world Besdes the singular helps in Print those excellent Tracts both Polemical and Practical compare but our large Annotations with the Dutch Annotations and you will see what cause wee have to bee thankful in this kinde All these things make us deeply indebted to our God but had wee ten thousand times more Priviledges than wee have yet if wee walk not up unto them and answer them with obedience wee are an undone people The greater our Priviledges the nearer to Judgement if wee abuse them Shiloh was for a time priviledged with the Tabernacle and the Ark those visible pledges of Gods special presence and residence amongst them but they abusing these mercies were given up to Judgements Ier. 7. 12. And if England go on in sinning as it hath done of late and proceed in its Hypocrise Blasphemy Apostasie Heresie Witchcraft Formality Prophaneness and abuse of Gods favours c. wee must certainly expect some sweeping judgement It is not Priviledges it is not Circumcision nor Uncircumcision it is not those outward Prerogatives that make us acceptable to God but a new creature Gal. 6. 15. either new men or no men in Gods esteem Let us then become an holy people and wee shall bee an happy people Let us answer our Priviledges with self-denying hearts and lives that as God hath done more for us than for others so wee may do more for him than others that as hee hath given us distinguishing mercies so wee may answer them with distinguishing manners not living like the men of the world Exod. 19. 4 5. that the Lord may rejoyce over us to do us good and may shew us yet greater things than these 5 Obs. Abuse of mercies loseth mercies God had done much for Ephraim hee had not been to him a barren wilderness or a land that was not sown but hee brought him out of the wilderness miraculously delivered him out of Egyt freely adopted him for his own planted him in a fat pasture even a land flowing with milk and honey gave him his Law and sent to them many extraordinary Prophets but they instead of exalting God who had exalted them grew proud and insolent forgetting the God of all their mercies and confiding in Kings and Princes kissing the Calves and sacrificing to Baal who could not save them and then they dyed Hos. 13. 1. to 12. when hee began to fight against God with his own mercies and to abuse the health wealth and blessings which God had given him to the dishonour of the donor then hee lost his riches strength glory Kingdome and all Then comes the Assyrian like an East-wind and sweeps away all before his name was fruitfulness but now God threatens them with emptiness barrenness driness of roots fruits branches springs even the loss of all As all the world had been witnesses of Gods special favour to them so now they should be witnesses of their just confusion when men honour not the Lord with their riches but kiss their own hands and sacrifice to their own Nets when like beasts they bite the hand that feeds them and crop the tree that shelters them it is just with God to take all from them Hos. 2. 8 9. Neh. 9. 7. to 25. Wee have a large Catalogue of Gods singular mercies Vers. â—6 wee read how they abused those mercies vers 27 28. wee read of Gods judgements on them for abusing those blessings So Psal. 106. 9 10 11. wee see Gods mercies vers 13. to 39. wee have the abuse of them and vers 40. 41 42. Judgements follow It is usually seen that where the Lord bestows the greatest mercies there hee oft receives the greatest indignities where hee gives most honour there hee receives most dishonour When Iesurum is fat and full then hee kicks Deut. 32. 15. Ephraim here was a son and had all the priviledges of a son the greater was his sin to rebel against that God who had been so tender to him 1 Hee had Dilection when Israel was a childe God loved him Hos. 11. 1. 4. 2 Direction hee taught him how to go and sent Ionah Amos Hosea and other Prophets to instruct him Hos. 11. 3. 3 Correction as a father corrects his children for their good so did God by Ephraim Hos. 5. ult and 6. 1 2. 4 Provision Fathers provide for their children so did God for Ephraim Hee made him fruitful amongst his brethren and sed him in a large pasture Hos. 13. 6. 5 Protection hee was their King who saved them from their enemies Hos. 13. 10. God hath done as great things for England all things considered as ever hee did for Ephraim hee hath been a tender Father to us hee hath blessed us abundantly both in Church and State Hee hath broken the power and policy of many subtil Achitophels and great Zanzummims Giants and sons of Anak Hee hath made Mountains a plain before us and though fierce men have rid over our heads yet hath hee brought us through fire and water into a wealthy place For Englands sake hee hath sent to Babylon and brought down all their Nobles Hee hath bound even Kings and Princes in chains and their followers in links of iron Hee hath made the wicked to bow before the good and the evil at the gates of the righteous No Nation so blessed of our God as wee and no Nation that hath worse requited the Lords blessings than wee have done As hee hath loaded us with mercies so wee have loaded him with Blasphemies Heresies Apostasies no favours can win us no benefits binde us if God had been our deadly enemy wee could not have acted more ignobly and disingenuously against him than wee have done It is a Miracle of mercy that hee yet continues his mercies to us and that he hath not long ago stripped us naked as in the day when wee were born Hos. 2. 3. Wee have rendred evil to the Lord for all his goodness to us and therefore wee may justly fear that evil should pursue us Prov. 17. 13. if hee shall bee punished that renders evil for evil to man what shall bee done to him that renders evil for good and that to his God who never did him hurt The good Lord humble us for all our ungrateful and dis-ingenuous walking before him who hath been so good and gracious to us and grant that at last wee may know and acknowledge the God of our mercies lest an East-wind come and bereave us of all for though at present wee have peace and plenty and fresh springs of mercy round about us yet God can suddenly dry up all our springs and bring a plundring Assyrian from the East or West upon us for those Metathorical winds as well as the Natural are all his servants that shall quickly rob us of all our pleasant things Let us not therefore flatter our selves and think that because at present wee have peace therefore no evil shall come upon us for if England go on to sin
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
kindles Gods wrath against him and makes it burn like fire insomuch that the Lord delivered Israel into the hand of the Syrians who opprest them very sorely both in their persons and estates and made them like the dust by threshing i. e. very weak and contemptible like corn which is too much thresht which is broken and scattered about leaving them but fifty horse-men ten Charriots and ten thousand foot-men a poor Guard for a Kingdome 2 King 13. 3. 7. 22. Quest. But what doth Jehoahaz do in this his deep distress Answ. Hee goeth to his prayers as wicked men use to do nevertill necessity and deep distress doth drive them They make not prayer a duty but a refuge yet such is the goodness of the Lord that seeing the deep distress his people were in and the sad oppression they lay under hee answers the prayers of this wicked man and gave Israel a Saviour and Deliverer so that they dwelt quietly and securely as before Quest. But what was the ground of all this mercy Answ. Nothing but Gods free Grace though they were most unworthy yet the Lord was gracious to them and had compassion on them because of his covenant 2 King 13. 23. Obs. 1 Those that will not serve God shall bee slaves to men Israel forsakes God and God forsakes them and delivers them into the hand of Hazael and into the hand of Benhadad his Son who oppressed and vexed Israel all their daies 2 King 13. 2 3. 2 Even wicked men when they are in deep distress will pray Idolatrous Jehoahaz is brought very low and now hee praies The Heathenish Mariners can pray in a tempest and call on Jonah so to do Jonah 1 5 6. A wicked Pharaoh in time of trouble may begg the prayer of a Moses and Saul of a Samuel How many prophane persons amongst us when they are sick and dying yet will send again and again for those Ministers to pray for them whom they hated in their health When the Devil was sick c. Wee read of four sorts in one Psalm that cried to the Lord in their trouble viz. Travellers sick-men Sea-men Captives Psal. 107. So did Israel Judg. 10. 10. Psal. 78. 34. 3 God hears the prayers of wicked men and sometimes answers them so as to deliver them from temporal distresses Many a time did Israel cry hypocritically to the Lord onely in their trouble and hee delivered them out of their distress Psal. 78. 34 to 39. So hee dealt with Ahab 1 King 21. 29. And Rehoboam 2 Chron. 12. 7. Wicked men may pray to God as to a Creator and hee may hear them though they cannot pray to him as to a Father Hee is a God of pitty and compassion and the very distress and misery of the Creature Virtually though not Vocally cries unto him for mercy Hee that hears the cry of the Ravens cannot but hear the cry of his rational and more noble Creatures This Reason is given in the Text Vers. 4. Hee saw the oppression of Israel to bee great and therefore hee heard and delivered them 4 God usually suffers things to come to extremity before hee deliver Israel is brought as low as the dust great doubtless was the slaughter when but fifty horse-men were left and ten Charriots and ten thousand foot what are these to save a Kingdome God could have prevented this but for the greater manifestation of his wisdome power and glory hee oft deals thus with his people 5 Magistrates are the Saviours of a people God gave Israel a Saviour Vers. 5. i. e. Hee raised up Joash the Son of Jehoahaz who regained the Cities which his Father had lost 2 King 13. 25. and prevailed mightily against the Syrians as did Jeroboam his Son 2 King 14. 27. Hence Magistrates in Scripture are oft called the Saviours and Deliverers of a people Judg. 2. 16. and 3. 9. 2 King 14. 27. Neh. 9. 27. Prov. 11. 14. Obad. 21. There is but one common Saviour of us all and these are subordinate Saviours under him as Moses Gideon Jeptha Deborah Barac Joshua David c. Wee should therefore love honour respect them pray for them pay to them and defend them whom God hath raised for our defence In their peace lieth our peace wee should therefore bee tender over them 6 Nothing works on hardened sinners No judgements nor mercies Israel here is brought as low as the dust God hears their prayers gives them a Saviour raiseth them out of the dust and yet Israel is Israel still as Idolatrous and forgetful of God as ever and that foul But still lies as a blot upon them 2 King 13. 6. But they departed not from the sins of Jeroboam who made Israel sin Phrygians they say are amended by blows but no beating will mend these So true is that of Solomon let a sinful fool bee brayed never so long in the morter of affliction yet his folly will not depart from him Prov. 27. 22. You may beat him to death before you can beat his folly out of him Jer. 8. 28 29. Neither do mercies win them Isa. 26. 10. Unless God set in with his Spirit nothing works kindly upon our souls but men will bee made more obstinate by judgements and more loose by mercies Besides Elisha living in those times no doubt but hee had forewarned them of the evils approaching and yet nothing works upon them 7 The ground of all Gods goodness to his people is no merit of ours but onely his own free grace and love 2 King 13. 23. 8 No might nor man-hood can save a sinful people from ruine King Jehoahaz here is said to bee a man of Might and one that with abundance of courage and valour fought with the Syrians yet still they prevailed against him so that it was not want of courage but want of conscience in him and his people that undid them Their Idolatry was their worst enemy and strengthned their enemies against them 13 Jehoash or Joash succeedeth Jehoahaz his father both in his dignity and iniquity Hee reigned sixteen years and hath the common But and brand put upon him that his Predecessors had 2 King 13. 10 11 12 13. Hee obtained three great Victories against the Syrians of which Elisha fore-told him 2 King 13. 17 18 19. and rescued many of the Cities of Israel from them and thereupon is called their Saviour and Deliverer 2 King 13. 5 25. Hee also prevailed against Amaziah King of Judah and pillaged the Temple of Jerusalem with the Kings house 2 King 14. 13. and which makes most for his praise though hee were a King yet hee goes to visit the sick Prophet Elisha weeps over him and calls him My Father my Father the Chariot of Israel and the horsemen thereof Such tender affection and reverence did this wicked King bear to this man of God whom hee acknowledged to bee the Walls and Bulworks the Ammunition and defence both of Church and State who by