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

  • Opportunity was given him to do his Work in.
  • Cause he had committed to him to manage.

ALSO, His

  • POLICIE,
  • ZEAL,
  • PROFESSION,
  • HYPOCRISIE:

With his

  • SINS, and their Ag­gravations.
  • REASON for all this.

In all which he is proved to be a particular Character of our Times: by which, as in a Glass, we may see the state and condition we have brought our selves into, by our Deviations.

CONCLUDING WITH A Word to Jehu, Jehonadab his Counsellor, and the despised persecuted People of God.

By Col. EDW. LANE of Ham-pinnulo.

Isai. 26.20.21.

Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thy self as it were for a little moment, until the indignation [...] overpast. For behold, the Lord cometh out of his place, to punish the inhabitants of the earth for their ini­quity: the earth also shall disclose her blood, and shall no more cover her slain.

London, Printed for L. Chapman, at the Crown in Popes head-alley 1654.

A WORD from the PRISON, To the Reader.

UPon request, I have read (by a running eye) the ensuing Treatise in the Copie; and I finde it like a good Jewel in a plain Lea­thern Case: Although, as B. Iewel once said,Against Har­ding. Faults will escape betwixt a man's fingers, let him look to it ever so narrowly; and be they never so few, yet the Sophisters of our Times can tell how to multiply them in their Arithmetick. Therefore the Lord Jesus make us watchful and wary, who is able to keep us from fal­ling, (these times) and to present us FAULTLESS before the presence of his glory, as Iude 24. For it is too too true, that Piety doth now dance attendance to Policie; and Iehu (cul gravior est jactura Regionis quam Religionis) is gotten up a­gain (by a mad Metempsuchosis) upon the Stage in Eng­land, to act his part. Onely in this we are worse then Is­rael was: for we have many Idols which men adore, and evils which they harbour; (Non unum tantùm Vitulum, sed multos habemus) Not one Calf, but many. And such as refuse, (for their conscience sake) must suffer persecuti­on; as they do, and will do. But though Israel play the harlot, yet let not Iudah offend. Ephraim is joyned to idols; [Page] let him alone. And heark! hear! it is the sound of the seventh Trumpet (Rev. 11.) for which the Saints are per­secuted, imprisoned, and threatned (of their lives) at this day: and shall the Trumpet give an uncertain sound? God forbid! O how alike is this Cup to Christs! (viz. traytor to Caesar, enemy to Government:) therefore Fear not, little flock, Luk. 22.33. and Blessed are they which are persecuted for righteousness sake; for theirs is the kingdom, Matth. 5.10. Open your ears! O ply your Oars! you that row against the stream! lose not one stroke! for ye shall reap in due season, if ye faint not.

Nicolas of Ienvile (a young man) was condemned to die; and being set in a Cart, his father came with a staff, and would have beaten him; but the Officers would not suffer him: at which, the son cries to the Officers to let his father alone, saying he had power over him to do in that kinde what he would: but Christ was dearer to him then his dearest friend on earth.

Hence it was, that Hierome said, that if his father were weeping on his knees before him, his mother hung cry­ing on his neck behind him, and all his brethren, sisters, children, kinsfolks, howling on every side on him; he'd fling them all to the ground, despise all his kindred, run over his father, tread under his mother, to run to Christ and his Cause, though on the Cross.

And what? shall our bowels be shut up to blessed Jesus, and his crucified Cause, at this time of day? seeing the Rulers, Priests, and Souldiers, have got him up upon the Cross once again, and that through the High treason of the Iudas's of these times. Therefore up! Christians! up! with the Sword of the Spirit! Declare! declare the Decree! Psal. 2.7. March! march! under Christs banner! and bid de [...]e to the Apostates! and present enemies of King Iesus! who sputum lingunt [...]lick the very spittle of IEHU. The first Battel must he begun by the sword of [Page] Christs mouth, Rev. 19.15. Isai. 11.4. yet they onely shall overcome, who love nos their lives unto death, Rev. 12.11. [...]. Like sober! solid! sincere! holy! humble! heavenly-min­ded New-Nonconformists.

Thou that art ignorant of our danger in these days, mayst do well to learn (with a little self-denial) as a Scholar ( [...] signifies) that lies along in the dust; and peruse this Treatise with an impartial eye; whereby I believe thou wilt soon see, with Luther, that it is Policie doth ruine true Religion, and persecute the true seed and remnant at this day.

But be not troubled at these Trials, which are fore­told, Mat. 24. Let us fear none of these things we must suffer (for a short time:) behold, the devil shall cast some of you into prison, that ye may be TRIED: Be faithful unto death, and he will give you the crown of life, Rev. 2.10. 2 Tim. 4.7, 8. So Dan. 11.35. and 12.10. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: None of the wicked shall understand; but the wise shall understand. And Rev. 7.14. These are they which came out of great tri­bulation, and have washed their robes, and made them white in the blood of the Lamb. Out of PRISON, he shall come to Reign, Eccles. 4.14. O Blessed prison! (golden privi­ledges!) with the Lamb. Such bonds are become our best chains, through which our souls are mounting into Christ's Paradise, and by which we take many a turn every day in Christ's White-hall, where we have our life, liber­ty, light, and the best air, (which no man can keep us from) where we see our King in his beauty, and receive many a sweet visit from him, that others have not the happiness of. Welcome Cross! welcome Crown! As Paul says, God forbid I should glory, save in the cross of our Lord Iesus Christ, by whom the world is crucified to me, and I unto the world, Gal. 6.14. And as Chrysostome says, on [Page] Eph. 3.1. Non ita beatum Paulum puto, quod in coelum raptus, quàm quod in carcerem conjectus: I hold, Paul was not so happy in his rapture, as in his captivity. Never so happy! heavenly, holy, and translated, as in a Prison! So we! for we are in the Mount, and see all the world under us, and do daily view the downfal thereof. Babylon is falling, is falling, with all her worldly powers, Policies, and Abettors, (New and Old:) For out of Prison we see it, and there­fore say it, A dreadful day! a terrible day! a wonderful day of the Lord is coming! and yet a little, little while, and he will avenge the blood of Iezreel upon the house of JE­HU, and cause his kingdom to cease.

J. Rogers.

The Author to the Reader.

IT is as common as ancient a Custom, for Au­thors to beg a Boon of their Readers, on be­half of the births of their Understanding the Press midwifes into the world. All that I shall intreat of thee, courteous Reader, is, That thou wouldst take heed of Offences; beware of being offended. We are too too apt to stumble at Christ, his Truth, and the Dispen­sers of it, if they be not such as are sutable to, and the Truth be not drest up according to our fancies: therefore saith our Lord JesusMatth. 18.7., Wo to the world because of offences. There is a time wherein the Lord will lay stumbling-blocks before a people:Jer. 6.21. Thus saith the Lord, Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish. Offences and stumbling-blocks are perishing Judgements; Vials full of wrath, that bring WO upon the world.

It concerns us to enquire, whether the Age we live in be not one of those times, wherein God is provoked to such great wrath, as to lay stumbling-blocks before our feet, that we may fall upon them, and perish: If so, then how extraordinary wary ought we to be in all our ways, lest we take offence at Christ and his Truth? Many times the Truth is not dispens'd in such away nor maner, nor by such persons as we expect; and then how ready are we to cast it aside, and trample on it, and embrace a Lye (because it's sutable to us) in stead of Truth? Because when Christ first came, the maner of his coming was so contrary to their expectations; when they expected he should fill the Palaces of this world with his glory, behold, he is born in a Stable; they are offended at him, they stumble and fall, to the perishing of their souls. Yea, how few were there, that at first saw the glory of his swadling-clouts! a Simeon, and an Anna; two or three old [Page] doating people, in the worlds account, and a company of shepherds: he came in a way they least dream'd on. And if we search the Scriptures, we shall finde that God hath dispens'd his Truth (mostly) in such ways and by such instruments as were most despicable in the eye of man's wis­dom, a stumbling-block to the Jew, foolishness to the Greek.

God hath two great Ends in dispensing his Truth in such a way and maner, as men will stumble at: Judgement upon the World, and Glo­ry to himself.

1. Judgement upon the World. An Isaiah must go naked, an Ezekiel must pourtray a city on a tyle, raise forts against it, lay siege to it, lie on his side, and eat dung: a Hosea must take a common harlot to wife: an Amos must be call'd from among the herds-men, gathering sycomore-fruit: others must be taken from their Publicanes seat (in the Custom-house) and fishing trade. And the Truth must be delivered in a dark uncouth maner, in such terms and phrases, under such similitudes and figures, as are very hard to be understood, ridiculous to the world; and sometimes in such a stammering weak maner, as gives (seeming-just) occasion of stum­bling and offence: and all to this end, that having eyes, they may not see; Isai. 6.9, 10. ears, and hear not; and having hearts, they may not understand, lest they convert and be healed: God taking occasion hereby, to pour down the dregs of his wrath upon the sons of men. Saith God, Make the hearts of this people fat, &c. And how long? Why until the cities be wasted without inhabitant, &c. And Christ himself carries on this designe of God, in his ministery speaking to the people in Parables altogether, fulfilling this Prophecie of Isaiah in them. A just and sore Judgement of God upon a rebel­lious people, for rejecting the Word and Truth of God.

2. The end of all is, The glory of God; that God may have great glory out of this confusion. How doth it tend to the glory and honour of God, that such mean despised men, as herds-men, gatherers of sycomore-fruit, fisher-men, and Publicanes, should be enabled by the Spirit of God to demonstrate and lay open to men the invisible things of God, the deep mysteries and secrets of his love and rich grace? The less of man, the more of God appears. When once God works upon a man, to the giving of him a true knowledge of things, how glorious is it in his eye? That God should condescend so lowe, to such mean crea­tures, and do such great things by so unlikely means, wonderful doth God then appear in the glory of all his attributes.

[Page]If so, how much doth it concern me and thee, to lie continually at the throne of Grace, that not the First of these, but the Second may be wrought in us? O then, let us take heed of Offences, both of giving and taking offences. Wo to the world because of offences: it must needs be that offences come; but wo to him by whom offences come: it were better for him, that a milstone were hanged about his neck, and that he were drowned in the depth of the sea. And what great offence is it, both to the world, and to the lambs of Christ, for any who have profest the Truth, to betray it, and flinch back from it, when they see the sun likely to burn hot, loss and persecution in this world like to come? But this is a digression: my Work is to intreat of my Reader to beware of TAKING offence. Of­fences may be soon taken, but they are not so soon gotten away. It's a hard and difficult thing to close with a Truth, when once we have de­clared our offence at it. God will do Wonders in the world, such as never were known nor heard of before, as will make mens ears to tingle: when we see such things a doing, let us have a care of being offended, lest we stumble, and fall, and perish, upon our own stum­bling-blocks, which by our offences we lay before our own feet.

If God should totally withdraw himself from, and lay aside (the present self-seeking, apostatizing Clergie, as at Christ's first com­ing he cast off the Clergie of the Jewish Church, that were grown depraved, and hypocritically wicked) that generation of men, which he hath used so long a time, to dispense his Word and Will by, and go once more among the Publicanes, Fishermen, and Mechanicks, to seek out and take from among them fit instruments for his glory, (the more contemptible and vile they are in themselvs, the fitter for his use) let us not be offended. Judge nothing before we have try'd it: Try the spirits, whether they be of God or no: To the Law, and to the Testimony; if they prove not according to that Rule, then we may safely excommunicate them our hearts. But have a care, take heed; there are many voices in the world; we may soon be deceived. It's a special character of Christ's sheep, That they now his own voice from a strangers voice; and a stranger they will not follow. Christ is raising his voice, and calls aloud to his people to prepare for his coming, and gives many signes of his nigh [...]pproach. And the devil raises his voice too, and transforms himself into a glorious angel of light. If Moses do strange and wonderful things, the Magicians will do so too. The cry and voice of the kingdom of Christ is up, and begins to rise high; and Satan [Page] raises many (confused) voices, to stifle that cry; that through the noise and din that he makes about the ears of mens souls, they may not hear, and believe, and be saved. Therefore now it behoves us to have a great care lest we be deceived, to search and try every thing, ere we receive it as truth: but above all, take heed of being offended, lest we prove offended at the Truth, and so perish; for that is that, at which we are most apt to be offended. If there be one Truth incum­bred about with (through Antichristian fogs and mists) a hundred Errours, a thousand to one (if we take not great heed) we shall pass all those errours with a favourable construction, (at least) and be offended at that one Truth; and so stumble, and fall foul on it: and what fol­lows then? PERISHING, Wo.

As for this Treatise, I shall onely say thus much: It might have been enlarged, and many things further proved and illustrated; but I desired brevity for thy accommodation: and knowing how well thou lovest thy money, I was loth to intrench too much upon thy purse. Read it over considerately, and compare one thing with another; and I suppose thou wilt see a line of truth going thorow it, and some­thing that may deserve laying up in our hearts, and pondering. If we do hearken to the truth in it, we may possibly finde the way to get such a frame of heart, as may free us from the bitterness of that Cup, which the Author of this book fears may be the porton of this genera­tion to drink the dregs of. Onely, I intreat thee again, beware of of­fences; they are the ready way to destruction: there's no hope in that path, but that which is perishing. And let me adde this, That he that takes offence not given, is both the giver and the taker of the offence; and then, what MILL-STONES OF WRATH may he expect, to grinde him to powder?

Now the good Lord teach thee and me to know the voice of Christ (the true Shepherd) from a strangers voice, and follow him alone, and fully. Farewel.

An Image of (part of) our Reforming Times. OR, JEHƲ in his proper colours displayed, In some EXERCITATIONS on 2 Kings, 9 and 10 Chapters.

2 Kings 10.29 31.

Howbeit, from the sins of Jeroboam the son of Nebat, who made Israel to sin, Jehu departed not from after them; to wit, the golden calves that were in Bethel and that were in Dan.

But Jehu took no heed to walk in the law of the Lord God of Is­rael with all his heart: for he departed not from the sins of Je­roboam, which made Israel to sin.

SOlomon the wisest of men upon his great expe­rience tells us that there is no new thing under the sun. Indeed every generation of men are but as new Editions of their forefathers: one differs from the other onely in circumstan­tials: Perhaps other faces and shapes, but the same flesh and blood, the same humours of the body the same faculties and passions of the soul. Now there being such sameness and likeness in the [Page 2] fountain, there must needs follow the like in the streams. Mens actions and ways are as their hearts and affections are. Likeness in sin and wickedness, brings likeness in afflictions and publishments. Times past seem to be a type or figure of the present, and the present to be a re-acting or doing over again those things (either more clearly, or more obscurely) that the former times brought forth. Vicissitudes and changes are sutable to the mutable nature of Man. What one Age doth or builds up, another undoes or pulls down; a third comes, and would reform all if they could tell how: yet still it's but like the hand of a Dyal, that goes from One to Twelve and then to One again. There is no new thing under the sun. Nothing can properly be said to be new, but the new creature: the works of God and of the Spirit of God are new but the works and ways of men are old; at best, but new images of old things: and all old things must pass away; nothing will be durable, till all things become new; new heavens, new earth. These three parts of time, past, present, and to come, are very nigh of kin: they are so like each other, that they may well be taken for brethren. An indifferent Judgement studying the times past, may cast the waters, and give a true Judgement of the present; and a prudent eye may by the same rule be able to give a shrewd ghess at the times to come, especially times nigh, or next at hand. Those who make Cornelius Tacitus, Titus Livius or other Romane Sto­ries, their Gospel, will tell us, that Julius, Augustus, and Tiberius Caesar's parts are acting over again in the world by other persons, and under another Vizard: and I could heartily wish, that they had not so much ground as they have for their conjecture.

But the Saints and people of God have a more sure Word of pro­phecie, The good and unerring Word of God, and the promise of the Spirit to interpret it.

It was not for nought, that our Lord so sharply reprehended the Scribes and Sadduces for not observing the signes of the times. And the men of Issachar are characterized by the holy Ghost for their wis­dom, having understanding in the times. What though they be counted the half-witted men, the asses of the times? it's no matter, seeing they have the holy Spirit to stand by them, and encourage them. Christ our Lord rode to Hierusalem on an ass; and he will again make use of the worlds asses, (the foolish things of this world) when he goes up to his kingdom, to the shaking of the earth, and the hea­vens also.

I say, yet not I, but Solomon the wise-man saith, That the present [Page 3] times are but an Image of times past: there is nothing new under the sun. Is there any thing whereof it may be said, See, this is new? Eccles. 1.9, 10. It hath been already of old time which was before us; and there is nothing new under the sun.

Ponder these things in your hearts, and you will not wonder nor be prejudiced in your thoughts, if I tell you, that this story of Jehu is An exact description of part of our Reforming times, or, of a great part of our times Reformers.

Howbeit, from the sins of Jeroboam the son of Nebat, who made Israel to sin, Iehu departed not from after them; to wit, &c.

But before we come to the opening of these words, which is our main intendment, it's necessary that we should see what help the whole history of Iehu will afford us, to the clearing up of our work. That which is requisite for us to observe, as to our present business, may be brought under these six Heads.

1. The time that God took to have this work done in. 2. The cause Iehu had committed to him to manage. 3. His policy. 4. His zeal. 5. His profession. 6. His hypocrisie.

First, The time, the opportunity or season, God gave Iehu to do his work in.

It was as wicked a time as ever was in Israel, wherein the poor people groaned under all sorts of Oppressions in their out­ward man; as in the case of Naboth may be seen. In things of a spiritual concernment in the Worship of God, Baal and the Calves tell what a sad case the poor people of God were in then: Preroga­tive and absolute Soveraignty advanc'd to the highest; the Kings will and pleasure above Law; as in the case of Naboth's vineyard; and may be further seen, in the complaint of good Obadiah: What have I sinned, that thou wouldst deliver thy servant into the hand of Ahab, to slay me? The King's will was grown extreme boundless, that a man so neer Ahab's person as Obadiah was, (Go­vernour over his house) so great and powerful a man, should be so subject to the imperious fury of his Prince, that he should incur the danger of death for a supposed telling of a lye: that was the case; if he should go and tell Ahab that Elijah was there, and the Spirit of the Lord take him and carry him elsewhere, and Ahab should not finde him, he would slay Obadiah. Surely Ahab was an absolute Soveraign, had scru'd up Prerogative to the higest pin. And this mans wife (Iezebel) was more absolute then he: he rul'd the King­dom, but she rul'd the King: for she made him more wicked then he [Page 4] was before; that Ieroboam's sins could not serve his turn, but he must have an Ahab's sins too. She being a Sidonian brought him to wor­ship her Idols, and submit to her superstition, to serve her gods and her Priests: and who rul'd the King now, think you? Oppression and Superstition were brought up to the highest pitch, and that by her means.

The times thus qualified, gave Iehu an easie entrance into this work. God order'd it so, that the sense of the Oppressions and Super­stitions of their Rulers wrought so upon the Souldiers hearts, as made them of a willing minde to follow Iehu; otherwise it would have been a difficult and hard matter for Iehu to have engaged them a­gainst their KingWho was a valiant man, for he was wounded: his wounds spake forth his valor; which vertue is mighty ravish­ing and taking to the heart of a souldier.. He had a fit season to do his work in: the harvest was ripe and he wisely thrust in his sickle. How can he do amiss, that hath God to direct him?

Now look back, and behold the countenance of our late times: con­sider our King and Queen, the Prelates, the Friers, and Jesuitical Priests: view the temper of the times, the ways and courses were ta­ken, and you will presently be of my minde and say These two times, though at so great a distance of time, are complexion'd exceeding like each other; and with Solomon thou wilt cry out There's no new thing under the sun, but the present age many times commits the same sins former ages have done, and fall under the same punishment, and possess the same ruine: if they differ in any thing, it's but in the circumstantial aggravations of their sin, and so may breed like diffe­rence in the effects.

Secondly, for the Cause Jehu had in hand to manage: It was as excellent, as noble a Cause as ever man had the prosecution of.

What was it, but the execution of God's wrath and vengeance upon his (and his peoples) enemies, and the deliverance of his people from their bondage and oppressions that lay upon them, both in matters of Worship, and their outward concernments?

The people of Israel groan'd under the hand of their oppressors as you may read in the story of Naboth; and they were compel'd to worship idols in stead of the true God, the best whereof were Jero­boams calves, (characteristically called his sins) and the more gross were Baal, and other the gods of the heathens. Now the Prophet gives Iehu full commission to execute the vengeance of God upon these Tyrants, the enemies of God nad his people, as you may read in 2 Kings 9.7, 8, 9, 10.

The other part of the Cause, to wit, deliverance and liberty for the [Page 5] people of God to worship the true God, is plainly intimated in Chap. 10. vers. 31. But Iehu took no heed &c. God expected he should walk uprightly before him, as David did: wherefore did God give him commission to make the house of Ahab like to the house of Ie­roboam but to let him know that he expected his turning from Iero­boam's sins as well as Ahab's; and that he should take away the peoples oppressions and bondage in matters of Worship as well as in their outward estate? Yea one reason why God would have Ahab thus dealt with is, that he might avenge the blood of the prophets; which blood was shed in defence of the true Worship of God. And what was it that made God so wroth with Ieroboam and Baasha, but because they made Israel to sin by compelling them to forsake the true God and his Worship? 1 King. 14.9 10. and 16.2.3. So that it's clear, that the cause Iehu had the managing of, was, the execution of God's wrath, and deliverance of his people from all bondage and oppressions.

What a neer affinity there is between this Cause of God in these times of Israel, and the Cause this present generation have had the managing of, for these many yeers last past; yea, that it's one and the same is so obvious to every serious eye, that it would be but time lost to bring arguments to prove it.

Thirdly, Let us consider the policie of the man: view his intelle­ctuals a little, and we shall see, that (according to the received opinion of our times that grace is but a secondary qualification in Rulers and Magistrates, natural gifts and accomplishments to be sought after in the first place) he was as fit for the Magistracie as any man (of that Judgement) would fix upon. A very embleme of our times. This Policie of his discovers it self in divers particulars.

1. By a faigned humility: his companions without question read something in his countenance, whereby they conceived that the matter which was communicated to him was of some importance: upon which one of them demands, Wherefore came this mad fellow to thee? He answers, The man you know, and his communication you know. As much as to say, It's no matter, let it alone, the thing shall die with me: it seems you know the man; you say he is a mad fellow: and his communication you know; what can be expected from a mad-man? though the matter may never so much concern me, yet for my part, I shall bury it in my brest, and think of it no more. By this answer, he did not onely give them to understand at present the humility of his minde, but also laid a ground-work, that when they should hear the [Page 6] message, [...]th not this [...] the practice some of the [...] of our [...], to seem [...]eny & strive [...]inst those ho­ [...]s and digni­ [...] which men [...]uld cast up­ [...] them? yet [...]en they see [...]ir time, they [...] follow after [...]m with gree­ [...]ess. they should admire the vertue in him, that would deny him­self a Crown. And, which sets forth his policie the more, he orders his speech so, as that it was a close reproof of them, for calling the Prophet a mad-man; by which he sets their desire on edge to know the business: their earnestness they express, denying their former opi­nion, by professing their ignorance of him; It's false, tell us now. It's true, we term'd him a mad-man, but now we profess to thee, we know him not: he may be a good and a wise man, for ought we know. Having thus ordered the matter, he hath a further shadow of humility, which is a

Second piece of his Politicks: Engaging the souldier to himself by an If it be your minde. O how tender is Iehu of seeming proud, to desire Soveraignty! He will lead them on in the Lords battels, but do nothing that may displease, or be grievous to any: If it be your minde. He will not stir a foot, nor go one step, but by their advice and counsel: he would give them to understand, that when he came to the throne, he would be as meer a lamb as ever was in the world; have no absolute Soveraignty, no Prerogative, but be subject to their Laws, onely be their servant for their good: If it be your minde. But he had a further reach in it, to engage them in the action as much as possible: Do you do so and so, set the watch, keep a strict guard, make all things ready, and let none go forth to tell it in Iezreel: If it be your minde.

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

Jehu's Policie.

Thirdly, his policie appears in this, in that when he met with the King, at the first he pretends the removal of the most gross evils of the State, to be the ground of his quarrel. What peace, so long as the whoredoms of thy mother Jezebel and her witchcrafts are so many?

We will have no peace, so long as they remain.Have not o [...] Jehu's steere [...] their course [...] this point of th [...] compass also? What encouragement is here put into the hearts of his men of War, by such a Declaration as this!

Righteous and holy Jehu! what, not have peace with the wicked? not put up thy sword, till all the whoredoms and witchcrafts be remo­ved, till all the wickedness of the Land be done away, all oppressions and burdens taken off, every yoke broken, and the people be set whol­ly free from those tyrannies that they groan under? Surely now we shall go up to Jerusalem, to worship the true God: the provocations of his wrath being done away, he will dwell with us, and we shall enjoy the upper and the nether springs, by the blessing of our God upon us. Stay, good people do not surfet with hope and joy; Jehu will keep up Jeroboam's calves in Dan and Bethel, for all this, and keep you within your old bounds, lest you like rebels translate the kingdom to the son of David.

4. Iehu's policie appears, in the matter of Ahab's seventy sons. How handsomely did he bring in the Rulers and chief men of the Kingdom to be co-actors with him in the enterprise!Something o [...] this nature hat [...] been alread [...] attempted, an [...] more is likely t [...] follow. Two kings stood not before him; how then shall we stand? This is a crown­ing victory indeed. And see how the Fox improves this to his ad­vantage: Ye be righteous, (saith he to the people) I conspired a­gainst my master, and slew him: but who slew all these? See how he taunts now: I am the guilty man you say, and you are righ­teous and innocent, free from blood: but who is most guilty, I that slew one, or they that slew all these? By this act, Iehu justified him­self much in the eyes of the multitude, and weakned the hands of his enemies. And so Jehu slew all that remained of the house of Ahab in Jezreel.

5. His policie appears in this, in ingratiating himself into the most strict and most holy societies of men; in getting to his side, and engaging to himself the most eminent men for sanctity and holi­ness in that age: in vers. 15. He met with Jehonadab the son of Rechab, &c. he made him to ride in his chariot, to behold his zeal for God: and (as appears by the story) he would not suffer Jehonadab to depart from him, but he must remain with him for counsel. And Jehu went, and Jehonadab, into the house of Baal, [Page 8] and said unto the worshippers of Baal, Search, and look, that there be with you none of the servants of the Lord. So that it's clear, Iehonadab's counsel was in this matter. And who this Ieho­nadab was Ieremiah tells us, Ier. 3 5. he was of the strictest sect of men, like unto the Pharisees in Christs time: they would not transgress the least tittle of the Law of their tradition, and liv'd in outward con­tempt of the world: there was none like unto them in all Israel, but here and there one of the Prophets and people of the Lord that mour­ned for the sins of the Land. Yea, so exemplary they were in their outward holiness and obedience,This piece of [...]olicie is one of [...]he chief recre­ [...]tions of our [...]ehu's. that the Prophet takes up a parable from them, to condemn the house of Israel, in vers. 14. Now Iehu engages these holy men: and of what advantage is it to him? Veri­ly it's of exceeding great advantage to him. How acceptable is it to the people, when the good men of their times are countenanced, nou­rished, and exalted! Yea, doth it not savour of much piety, that he will have the good and holy men for his Counsellors? Yea, they must be the men that must plead for him: in case he slip, or discover his nakedneses, they with the credit of their words with the people must cover all: they must trumpet out his excellencies, and pray for him, and speak of him, as if he were the onely Protector and Deliverer of the Lord's people from their great oppressions. Yea, he is not contented to have the Lords Prophets on his side from whom he had his Commission; but, good man, he must have all good men satisfied, or he will not be satisfied: not so much as a Iehonadab shall be dis­satisfied, if he may have his will. Iehu was a good and sweet-tem­per'd man now: it's true he was hot and furious in the field like a Lion in God's work there; but is like a Lamb in his Chamber and Palace: his words are smoothe as butter and oil; he will maintain all good mens liberties, though of different opinions and profession, they are all alike dear to him.

O heavenly Iehu! that hast such a large heart to hold all good men in it: wherewithal shall we honour thee? what service sh [...]l we do thee? We will joyn our selves to thee and make thy hands st [...]ong, to do whatsoever thou de [...]est. But stay, good soule, Iehu will turn separatist shortly, and let you know, when you proceed to the taking away his golden Calves (his sins [...]ounded on State-pol [...]cy) that he can tell how to separate and divide y [...]u and keep only those in his favour that will serve his turn although he turn from God.

6. And lastly, Iehu's policie appears in the matter of the wor­shippers [Page 9] of Baal. Jehu was now at a stand; he knew not what to do, to root out all the Priests and worshippers of Baal: he knew well enough, that he could not be secure in his Throne, if they conti­nued in the Land, and he forsake Baal; they would remember their old friend Ahab, and avenge his death, if by any means they could accomplish it: and he might think too, that if he performed not the chief ends of God, God would remove him himself: and some sparks of light of conscience might tell him, it was his duty, and one chief end why God had anointed him King, that he might destroy Baal out of Israel. But it was his corrupt and deceitful heart, that drew him to play the hypocrite, and dissemble. Now Jehu's chief motive that carried him on in all his work, being his own outward glory, and security in it, he thought himself not safe, unless Baal and his worship­pers were destroyed.

To take courage to himself,That this is an exact embleme of this present season, a little time will dis­cover. and do it openly according to the com­mand of the Lord by the voice of his Prophets, his wisdom would not suffer him; no, that was too dangerous a course, that would ru­ine all: but he must deal wisely, forsooth, use policie, and beat the de­vil with his own staff. And what was this good piece of policie but to play the hypocritical dissembler? In vers. 18. Ahab served Baal a little, but Iehu shall serve him much. Jehu was acquainted with that Princely Maxime, Qui nescit dissimulare, nescit regnare: He that knows not how to dissemble, knows not how to reign. Ahab served Baal a little; he gave a little encouragement to his worship, priests, and worshippers, small gifts and riches: it may be, to a fa­vourite, or here and there some eminent man, he would give largely. But I will serve him much; I will have all to taste of my fatness, and feel of my warmth, enjoy the benefit of my good-will to Baal: they shall all be the better for me: those that could not live on the short commons of their Tythes and Oblations, shall now have more.

In this shameful business, Iehu had his Jehonadabs, his outwardly-holy men, to assist and counsel him; but not one Prophet of the Lord appeared in it; they were mourning (I'll warrant you) for the sins of the Land, for that black cloud that was coming over them, which at best did foretel no likelihood of going up to Jerusalem to worship, without more earthquakes first. And now he proclaims a solemn assembly of all those idolatrous worshippers of Baal, and he sends thorow all Israel, that none might be wanting; for he would make a great feast for Baal. So that by this, he set them on such work, as fit­ted them for slaughter and destruction: they must offer sacrifices to [Page 10] Baal; put on their vestments, be in all their gallantry. They must take to themselves their full power, not suffer one of the Lords people (not one against their op [...]nion) to be among them.

Oh how zealous a King have we! Ahab was not to be compared to him, for zeal for our God: we shall have happie days, we shall see no sorrow, we shall never be removed: long live, Jehu; let thy days be as the sand of the sea for number. But stay, Sir Priest, make not your selves drunk in the conceit of your Elysian joys: your joy shall be turned into mourning: there's death in the pot, though the broth seem never so pleasant: your sacrifices shall be dyed in your blood and your Baal shall be bu [...]ied in your ruines. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal. And thus he destroyed Baal out of Israel.

Good God! what vicissitudes and changes are here! how muta­ble and uncertain is the heart of man! This little world (man) ruling over the greater, makes false deceitful, reeling work. Come, Lord Iesus, come quickly, and take away this sinful wicked mouldering, tottering world, and give us new heavens, and new earth, that thy people may live to sing Hallelujahs to thee for evermore. But in the

Jehu's Zeal.

Fourth place, Let us view Iehu, this mighty man, in his zeal.

O how gloriously zealous is he! full of zeal and good works: his heart seems on fire for God and his glory: not one tittle of the word of the Lord shall fall to the ground: he will slay all that belongs to the house of Ahab; not leave a man to pass against the wall: and, as hath been before observed, he will deliver the people of God fully from their oppressions, and take off every heavie yoke. But let us view the particulars wherein his zeal shews it self so ominously.

First against the sins and wickedness of the times. When he met Joram, saith the King Is it peace Jehu? Peace? saith he, What peace so long as the whoredoms & witchcrafts of thy mother Jeze­bel are so many? Peace belongs not to thee; no peace with thy abo­minations: I will not sheath my sword until I have destroyed all those Oppressions in the State and Innovations in the Church,Was not this our practice in our first motions? that have provoked God to wrath against the Land, and hindered the people from worshipping the true God. What peace with Ahab? peace with Iezebel? No: you shall know I am raised up and inspired by God to avenge the blood of his servants upon your heads correct your tyrannies and destroy the cause of them out of the Land: I will not withdraw my hand, until I have purged the Land from all [Page 11] those things that pollute it; and Cursed be he that withholdeth his hand from shedding of blood. Well said, Iehu; thou art hot now, but thou wilt be cool enough anon, when thine own turn is serv'd: when thou hast done as much as is needful for thy own designes, then thou wilt let Gods work go whither it will for thee: they are fools and asses that mind THEN any thing more, then setling the State in peace and quiet, that they may enjoy the fruits of their labours.

Secondly, his zeal puts forth it self in this: He would not have one to remain alive of Baals priests; he would kill them all every mothers childe: yea whosoever let one of them escape his life should go for it. But have a care Iehu, thou art not at last as furious against the Lords own Prophets, as thou art now against Baals.

Thirdly, his zeal appears in this,These things have been done visibly before our eyes. That he brake down all the images of Baal, and brake down the house of Baal and made it a draught house. How zealous was this man for God! one would have thought that surely this man liv'd in heaven, and his thoughts were always upon Jerusalem, and his heart thitherward. Can it be imagined how glad the hearts of the unfeigned servants of the Lord were at the sight of this? Will it be counted an errour to think that their hearts, heads, mouths, were filled with the thoughts of their go­ing up to Jerusalem to worship, and behold the glory of God in his Ordinances? But alas, poor hearts you are mistaken in Iehu the golden Calves in Dan and Bethel will stop you; there's no passi [...]g those ancient bounds founded upon so much State-wisdom. He departed not from the sins of Ieroboam the son of Nebat.

Jehu's Profession.

In the fifth place let us view him in his profession:

he profest him­self to be one that studyed much the minde and will of God to re­gulate all his actions by that model he had received from God by his Prophets: Thus saith the Lord, This is the word of the Lord; as you may observe all along the history. When he met the King, what was the profession he made, but that his work was the rooting out all those abominations that had provoked the Lord to an­ger? What peace, so long as the whoredoms and witchcrafts are so many? When he had slain Ioram, he profest he did nothing but what he was commanded of the Lord: Cast him in the portion of the field of Naboth the Iezreelite: for remember how that when I and thou rode together after Ahab his father the Lord laid this burden upon him, &c. He would have a Word for all his actions; [Page 12] and nothing would he seem to do,This is a true and compleat Character of some in these our reforming times. but what was consonant to the minde and will of the Lord. Again, when he had slain Jezebel, and she was eaten by the dogs, what application did he make? It was the will of the Lord: This is the word of the Lord which he spake by his servant Elijah the Tishbite, saying, &c. O heavenly man! whose tongue is tipt with Scripture, the experiences of the Saints, and the Revelations of the Prophets. When he had subtilly caused the seventy sons of Ahab to be slain, what was the conclusion? That the people should know, that nothing of the word of the Lord should fall unto the earth, which he had spoken by Elijah, concer­ning Ahab. And when he met with Iehonadab, what was his pro­fession, but to be zealous for God? What a profession of sincerity and plainness of heart in the cause of God did he make? How cu­rious was he of his associates and companions? He would have none but such as were like himself, holy men in appearance. If thy heart be right as my heart, come and see my zeal for the Lord, (be my companions) otherwise not. By the way, observe how poor Iehu praises himself: if thy heart be right, as my heart: he praises his own sincerity his zeal (come and see my zeal there's none like mine) his grace, his conformity to the will of God, his performance of the Word of the Lord, the effects of the Spirit upon his heart; O none like his! Surely he had forgot Solomon's counsel, Let a stranger praise thee. And did not that Pharisee write by this copie, that said, Lord I thank thee, that I am not as that Publicane is? &c.

And Iehu was a great Preacher too: whether he were in the field, or in the palace, or in the gate of the city, he was always preaching, as the story mentions: This is the word of the Lord; Remember what the Lord said &c. He seem'd as if he could speak no other language but the words of God. Notwithstanding all this, he wal­ked not in the law of the Lord with all his heart.

Jehu's Hypocrisie.

Sixthly, Let us view him in his hypocrisie:

How close a hypocrite was this seeming-heavenly Iehu! Who could discern him to be coun­terfeit, till he came to the touch? He had as fair an outside as ever man had: yet he was as a whited sepulchre, full of dead mens bones within; nothing but corruption and deceit lodging in his heart.

This man's hypocrisie appeared clearly, in his dealing with Baal and his priests, playing the counterfeit and dissembler with them. Now what a case may we think the poor people of God were in, in this time of temptation and trouble? what could they do, but make their complaints to their all-seeing God and Father, who they knew [Page 12] would hear their sighs and groans,Is not this the case now dispu­ted in these our dissembling times? and give an answer full of grace and love? Well, but when he had discovered himself but to dissem­ble with Baal and his Priests, and to mean otherwise then he at that time pretended, how could he shift off the guilt of hypocrisie before the people of God, who knew, by the experience they had of their own hearts, that it could not stand with a sincere spirit, with Water-men to look one way and row another? Why he had his Iehonadabs with him, that had a great reputation and esteem, for their holiness and sanctity among the people, to plead his cause, and tell them. His meaning and end was good, and that it was a wise course; for by this means he prevented further opposition that in all likelihood would be made, (for many of the people, without question, did cleave to them; and he knew he should finde it a more difficult thing to root out Baal and his Priests, then Ahab's posterity. Superstition makes the heart more stout, and sets upon more hazardous and desperate attempts, then love to a King or Prince will) and so, in the quarrel, the blood of some others of the people might be shed, which were not appointed to destruction. It's a good and commendable thing, to prevent shedding of innocent blood; and it's a course of quick dispatch too, drawing them into a snare altogether, doing that at once, which would otherwise take up a great deal of time, trouble and difficulty to do; and so, in stead of furthering the work of God, prevent it, and make it longer in the birth, by creating new troubles and new disturbances a­mong the people: and if there were a failing in the way to the ac­complishing that good end, why failings are incident to the best of men, and nothing can be expected perfect here in this world, to come from men. Excellently pleaded, Iehonadab! thou shalt have two Crowns (or a flap with a Fox tail) when Iehu is setled in his king­dom, for thy great and faithful services. Thus they skin over the sore, that it appears not to every eye. Well, Iehu, but this will not serve thy turn; thy hypocrisie will be made evident by and by, and God will discover thy nakedness, and thou shalt know what it is to sin a­gainst and provoke the God of heaven and earth to great jealousie and wrath, who hath done so much for thee, and exalted thee from the dust, to govern his people.

A full discovery of this man's hypocrisie and apostatizing heart, we have in the words we have chosen mainly to insist upon, and that by undeniable demonstrations. When the peoples expectations were full and high, and there wanted nothing but a command or license for their going up to Jerusalem to worship; behold! the golden Calves stood in the way, and hindered.

[Page 14] Howbeit from the sins of Jeroboam the son of Nebat who made Israel to sin, Jehu departed not from after them; to wit, the golden Calves that were in Bethel, and that were in Dan.

But Jehu took no heed to walk in the Law of the Lord God of Israel with all his heart: for he departed not from the sins of Je­roboam, which made Israel to sin.

Poor Jehu could go no further: in stead of going to the true God, he runs to his golden Calves, and takes up his resting-place there: Why? because that notwithstanding all his glorious outward appea­rance, he had not the root of the matter in him; and his heart not be­ing of a heavenly nature, what should he do there, or in the ways that lead effectually to it? Therefore it was most sutable to him, to abide here belowe, amidst the vanities of a depraved world.

Jeroboam's sins, that Jehu departed not from.

That so we may be acquainted with the minde of God in this Scri­pture, it's necessary for us to enquire and consider,

First, What these sins of Jeroboam are, that Jehu departs not from.

Secondly, The aggravations of this mans sins beyond those that went before him.

Thirdly, The reason why Jeroboam, and this Jehu, would not de­part from their sin.

For the first, What those sins of Jeroboam are, that Jehu answer­ed not the expectation of God in departing from.

We shall consider them,

  • 1. More generally.
  • 2. More particularly.

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

[...]s not this sin [...]ritten in large [...]haracters in [...]ur foreheads?1. Cleaving to the sins of his fore-fathers: He departed not from the sins of Ieroboam the son of Nebat: yea, though they were such as became national sins through their imposition upon the people, yet from them he would not turn; and this became a sin &c. because his predecessor Ieroboam had set up Political bounds of his kingdom, beyond which the people should not go, to worship at Jerusalem, that so he might secure the kingdom to himself; and because there was so much reason of State for it, therefore he would run the hazard of the hot displeasure and wrath of God against him, rather then venture the loss of his kingdom in his carnal and unbelieving apprehensions. Saith he, If the Calves be taken away, those ancient Political bounds and fortresses of the kingdom, then shall the kingdom return to the [Page 15] house of David: and I, what shall I do? How then shall I reap the fruit of my labours and enjoy the purchase of my hardships and dangers that I have run into, and blood that I have shed? No, all will be lost, if once I go over this bank, and pull down this hedge.

Indeed, Iehu went as far as can be expected for a hypocrite to do: he went to the very borders of heaven; there was but one thing wanting: he could not overcome his worldly interest, and live by faith upon God for the disposal of that; and so he made this world his god: all that provok'd God should go down, but that: Baasha's and Ahab's sins too; but when once Ieroboam's sin came to be med­led with that touch'd him to the quick; it was of so neer concern­ment (as he thought) to his kingdom. Do any thing but that: I would please God, and do his will; but I must not lose my kingdome: My outward worldly interest is very dear to me; I pray spare that. Un­belief will carry a man, though he be never so outwardly glorious in profession, to the greatest precipices of apostatizing danger.

And is not this the very picture of our times? How zealous were we many years for God! and pull'd down all before us that stood in our way: we pull'd down and utterly destroyed Ahab and his whole house and left none remaining: but now we are gotten to the Calves and alas, they are golden ones, have a great deal of good (gold) in them; it's pity to destroy them. We pull'd down King, and House of Lords, yea, and Commons too; and pull'd down many gross Tyrannies in Worship and Commonwealth: yet now, how is our heat and zeal cool'd, with Iehu's! We can go no fur­ther; Oh if we do, we shall bring all things into confusion: we say, The kingdom will be lost presently. And I could wish this gall of bitterness were not at the bottom of many glorious professors hearts, saying Lest the son of David come to reign over us. The sins of the generation before us we explode; but the old sins of the Ancients, (Ieroboam's sins) those inventions they made to maintain their king­dom those foundations that they laid for their children to build upon, (and which were so notably built upon, as, had not an Almighty pro­vidence prevented, the seed of the Serpent had utterly destroyed and devoured the seed of the woman in our Land) these are the darlings; these would some in our days have pull'd up by the roots, and so have made thorow-work of it: but they are not permitted, and that upon strong reasons of State too: You will then bring all into confusion presently: we must go prudently and wisely to work, and do things more gradually, otherwise we shall lose all. If you pull up [Page 16] the foundation, will not the building necessarily fall to pieces? But doth not this dilemma say, You would not have the son of David to reign?

And is not this [...]ur darling?Secondly, Iehu's sin was cleaving to rules of State-policie; and he obeyed not the minde and will of God in his present gene­ration. It was policie of State that set up those golden Calves, to secure the kingdom: and he made it appear it was his opinion, That all the Laws of God and men were to stoop to Reason of State, and that Princes have a latitude beyond all men, (given them by God) that (as gods) they may (by the implicite Laws of their own brest) do their will and pleasure; and although they break all the Laws of God and Nature, yet they are righteous still: And why? Why, for­sooth, they will tell you it's reason of State, to prevent an extraordi­nary unpresidented evil that hangs over our heads, ready to fall upon us: and such must have extraordinary and unusual remedies, otherwise the Ant will be too hard for the Lion, and his power, majestie, and great glory, will be tumbled into the dust.

But what became of all this policie? what was the fruit of it? why it brought ruine upon him and his house, as the story evidences. He that seeks his life, shall lose it: by the very same evil ways that men take to secure themselves in their state, their ruine shall inevitably come; all their craft and cunning shall not be able to prevent it. Iehu kept his kingdom for a while; but he was not beholden one jot to his wicked policie for it, but to the abundant mercy of God, who would not let him go unrewarded for his so great service, in destroying the house of Ahab, and Baal out of Israel: Because thou hast done that which is right in mine eyes, &c. he should have the king­dom to the fourth generation, a little while: and what comes then? nothing but utter ruine and destruction. And the Lord said unto him, Hos. 1.4. Call his name Jezreel: for yet a little while, and I will a­venge the blood of Jezreel upon the house of Jehu.

Consider this, O England's Princes, and tremble, lest God make you a by-word and a hissing to the Nations round about you. State-policie, reason of State, ruin'd this (when time was) Saint-like Iehu. Give God your whole hearts, and he will give you the whole possessi­ons of the Lord Jesus, purchased by his blood. But,

Secondly, more particularly to set down what those sins of Ierobo­am are, that Iehu would not depart from. We have a full description of them, in 1 King. 12. vers. 28. to the end of the Chapter: and they were,

[Page 17]First, Idolatry; withdrawing the people from the true God, telling them that the golden calves were their Gods that brought them out of the land of Egypt. Secondly, Putting the true Priests from their service, and making Priests or Ministers of the lowest of the people. Thirdly, Devising a new worship for these calves, their golden Gods.

For the first, IDOLATRY; A sin so provoking unto God, as that it had cost the Israelites their utter ruine at their first commission of it, had they not had a faithful Mediator to plead their cause with God, Exod. 32.10, 11. a sin that deprived them of the presence of God, Exod. 33.3. a sin against which there is so much wrath of God pro­nounced by all the Prophets, and of which God had much complain­ed how it grieved his holy Spirit, and provok'd him to anger; yet no­thing would warn Jeroboam nor Jehu, but for the love of this world, the honours & vanities thereof, they would stick by it, & no perswasion would move them to depart from it: Behold saith Jeroboam, thy Gods, O Israel, &c. as if he had said (and Jehu's actions spake the same lan­guage) these Calves had wrought those wonderful revolutions as had then happened to Israel; that there was no more of a deity manifested in them then was in these calves: a prophane speech making it evident, Ieroboam's God was the God of this world; the Devil having shewn him the glory of this world he falls down & worships him, that so it may be his portion to enjoy it: thus Ieroboam and so Iehu drew the people from their God, by preaching to them (when their expectations were raised high & great after their going up to Jerusalem to worship, and that upon apprehensions of an Almighty and extraordinary providence of God, bringing things so marvelously about & giving such extraor­dinary success to their proceedings) that this apprehension of theirs was but a fancy; as great things had been done for & by others as these, and as great revolutions had been made in the world in times of old, and yet all things remain as you see, as at the beginning; and by such-like Arguments as these, perswade the people from their belief of the Om­nipotency and faithfulness of God in performing his promises, and so bring them by this means to submit to their innovations and usur­pations, being thus blinded, not being able to see by faith God's making bare his arm, bending his bow, sharpening his arrows, and whetting his sword to fulfil his promises made to his chosen ones: And surely, it's too too evident, that we are (after these mens exam­ple) running to our old Idolatry, onely new gilded over with specious pretences, and under another form; the serpent the old dragon having furnished us with a new mold to cast our Image in, and helping us by his wisdom to bring our old calves into the new fashion: If we [Page 18] have done all that God hath commanded, what means this bleating of the sheep, and lowing of the oxen? no: but in stead of pulling down and taking away the remainders of Idolatry, we are setting up new Idols under other and more specious pretences: every way of our own invention, though it be never so good in it self, to never so righteous an end, yet if it be not of Gods appointment, it's Idolatry, it's superstition, will-worship, and it may justly be asked, Who re­quired this at your hands? surely God did not, but your Idolatrous calvish hearts, that are full of many inventions.

Secondly, Taking away the true Ministers of God in his wor­ship, and making other Priests of the lowest of the people; this was another of Jeroboams heinous sins, that Jehu departed not from: having taken away the worship of God, he takes away his Ministers too: he puts the Levites away from performing that service God had appointed them to in his worship; and having instituted a new worship of his own devising, he constitutes new Ministers and Priests to serve in that worship.

Quest. If it be asked, How I can say this is a resemblance of our times? surely we have learned and high-minded Ministers, that minde high things;

Answ. If ever there were a time wherein the lowest of the people were made Ministers in the worship of God, it's now. I confess it (and that with joy) there are many (considered by themselves) precious holy servants of the Lord, true Ministers of the Gospel in this our Na­tion of England; but by that time these great Kings, whoredome, drunkenness, swearing, lying, covetousness (eating the poors bread) ignorance and pride, have ranged their subjects under their banners from among the Ministers of England, the remaining num­ber will be so few, that (I fear) God will hardly have his Tythe duely set out: and if these be not of the lowest of the people, I know not who are. The truth of these things is so obvious to every man, that I suppose it's not required of me to prove this great charge.

Thirdly, Another of Jeroboams sins, that Iehu would not depart from, was, his devising new wayes of worship; and that as like the true worship of God, as his received worldly principles and interest would permit him, whereby to take the hearts of the people, and draw them after him the more. Though he would have a worship as like Gods worship as possible might be, yet Gods worship he would not have, because he thought it contrary to his worldly interest: O, saith he, now shall the kingdom return to the house of David: if [Page 19] this people go up to do sacrifice in the house of the Lord at Ieru­salem, then shall the hearts of this people return again unto their King even unto Rehoboam, and they shall kill me: But, saith Ie­roboam, I will prevent that by my wisdom and policie, I will have new Gods, and new Worship, and new Priests, and suffer not the peo­ple to go up to Ierusalem to worship. If the peoples worshipping the true God according to his own appointments, will in his apprehension hinder his enjoyment of his outward worldly interest, then farewel Priests, worship, and God too; I will finde out new wayes of my own devising, that shall be as bulwarks to secure my state, and compel the people to walk in them; and if any dare rebuke my doings, I'll ven­ture the withering of mine arm by stretching it out against them. But stay, for all your hasty fury, you may be glad to beg the Prophets prayers on your behalf for mercy.

Something appeares like this now in our dayes and it's to be feared more will follow: this I am sure of, the people of God had gone a great way further then they have in destroying the remainders of Ba­bylon and Antichrist among us, and had ere this time taken away the antient political bounds that hindred the people from going up to Ierusalem to worship, had not something hindered. Cursed be those Achitophels, whose pernicious counsels have hindered the Son of David from raigning; but this is our comfort, that whosoever they be, they shall but hinder for a season; when the appointed time comes, will they, nill they, they shall be removed, and Christ will take to himself his great power, and raign in the midst of his people. But

Aggravations of Jehu's sin.

Secondly, consider the aggravations of this mans (Iehu's) sin be­yond those that went before him: they are great and many.

1. Iehu had the example of the wrath of God upon three Kings before him, for the same sins. Ieroboam first committed this sin, but had no presidents of the warth of God to scare him: it's true, he had presidents good and many of the wrath of God upon Idolaters; but the temptation under which he lay, the fear of losing his Kingdom, made him to think that good and righteous end of securing his Kingdom and making good the word of the Lord in establishing it to himself would bear him out. But Iehu had no excuse at all, but the perverse unbelief of his own hard heart, and the wicked ten­dency of his soul; for he saw that notwithstanding the plausible (and in some measure righteous) pretence of Ieroboam, the wrath of God consumed him and his house; he had the presidents of the wrath of God upon Ieroboam the inventer, and Baasha the follower of these sins, in such a terrible manner, as to cut them off from the face of the earth: [Page 20] and he executes the severe vengeance of God upon the head of a third transgressor of the same kinde; and yet to provoke this jealous God to more and greater wrath, who but a Iehu, a heart hardened by love and mercy, could or durst do it?

Alas, how little doth the by-past judgements of God move our hard and flinty hearts in these our dayes! although the generation be­fore us, (fresh in memory) God hath made them as dung upon the face of the earth, and scattered them that they are not found, and brought them to nothing; yet we will not be warned, but we have made that which was but as a mote in their eye, a beam in our own; we have gotten into their places, and are fallen to commit adultery with their sins; and we will not depart from those sins that have made God so terrible to them and to do such wonders in our dayes, to the dying his garments red in blood. Who durst do thus but those whose hearts are made fat, eyes blinde, and ears deaf, and that by mercy? as if in­deed we were a people fatted for slaughter, and prepared for utter destruction.

2. Another aggravation of this sin, was this he had an enlightned conscience: so much light, as that he could bring the word of God to confirm every action of his. And certainly he knew much of the minde of God, he was much acquainted both with the promises and prophesies of God to and concerning his people, as the story through­out sufficiently evidences; he had so much light and knowledge that God did justly expect he should walk in his law with all his heart, vers. 31. (but his heart, his heart was faulty; O that little thing within us, hath more deceit in it, then a whole world of other creatures have) his light enabled him to make the most glorious profession that ever any King of Israel did (that we read of) since Solomons daies; his light made him bold, couragious, and full of outward zeal; yet against all this he sins: when so much of the work was done, as that he could sit down and taste the sweetness of present enjoyments, though mutable and earthly; his heart waxes fat presently, and could go no further; his light goes out, and he becomes blinde at noon-day: the sight of the glory of an earthly kingdom (though none had more experience of the uncertainty, vanity and vexation of spirit, that the greatest glories here below yield; yet that) takes him, and he is over­come and besotted so, as that he cannot stir one foot from it; his heart is glued to it, and he commits Idolatry, worships the devil, that he may enjoy it: all his work now is to endeavour to maintain what he hath got. But Iehu, it's but for a little while thou canst keep it. [Page 21] Here he takes up his abiding place, and gives all to understand he can live by faith no longer, he must now live by sense. How many of such Jehu's have we in these our dayes? rather then the loss of their mammon (their belly-gods) shall be hazarded by Christs raigning over his people in the world, they will fight with sword and buckler against him, and do what in them lies to hinder him. Those that have formerly preached up the kingdom of Christ, sounded the alarms to prepare for his coming, having now joyned themselves to the powers of this world turne their note, and begin to tell another tale;Witness the let­ter sent to the Norfolk-Mi­nisters. headily and injuriously charging the people of God with things that are not true, falsities; but their folly shall be made manifest to all men.

3. Another aggravation of Iehu's sin is this. That he had com­mission given him from God and his people to execute the venge­ance of God upon Ahab and Iezebel for the very same sins that he now commits himself; onely he keeps from he more gross sins, as the worshipping Baal, and the like. For one man to execute the judge­ments of God (written) upon another man, for breaking the Laws of God and men, and then to do the same things himself, it's most hai­nous.Hosea 1.4. Surely in the end there will be found an instrument to exe­cute the same vengeance upon thy head. O Iehu which thou hast executed upon others, though judgement linger out of mercy for a little while, to the fourth generation. It's evident, how guilty we are of the same sins our forefathers were; yea, those very abomi­nations for which God hath cast out (and caused the Land to spue out) that generation of men before us, are to be found rise amongst us; worshipping the Mammon of this world, Pluralities Non-resi­dents &c. with this addition. The forsaking the Churches of Christ, and cleaving to this present evil world, for filthy lucre's sake: Inno­vations both in State and in the Worship of God; or, if you will, something like that course Ieroboam took to establish the Kingdom to himself, is now taken in the things of a spiritual concernment: what meaneth else this new invention of Tryers? an Innovation, a thing never heard of before, that men must have a Commission from hu­mane hands, upon a humane account, to preach the Gospel, or else no Wages. Is not this like the proceedings of the Beast, (Antichrist) that would not suffer any to buy or sell, but such as had his mark? Con­sider, I pray, how neer this comes to Antichrist's making merchandise of souls. Let our Jehu's look to it; God will remember them in the day of his accounts, when he makes enquiry for blood; and out of their own mouth they shall be condemned, in that they have con­demned [Page 22] and executed the judgements written against others, and committed folly with the same sins themselves.

4. Another Aggravation of Iehu's sin lies in this, in that God did honour him with that special anointing, by a special messenger, as he did none of the Kings of Israel beside since Solomon's days; no, not Ieroboam. Indeed God sent a messenger to Ieroboam, to tell him what he would do for him; but he was not anointed, as Iehu was. One Tyrant slew another, and usurp'd the Kingdom to them­selves; but none was anointed but Iehu: he was anointed to do the Lords work; yet, against this Anointing against this special testimo­ny of God, did Iehu sin. O ungrateful Iehu! But God will reward thee according to thy works.

Can we shift this Aggravation also off from our selves? What Anointings hath God anointed us with! What special and signal Te­stimonies hath he given, of his being with us, giving us Commission to do his work, and being well pleased with us for obeying his voice? witness Naseby, Dunbar and Worcester, besides many other. Read over the Story of our times, and see if ever God dealt so signally-gra­ciously with any people since Israel's time. Yet, against all this do we sin: for the present, our hearts like the stony ground, received them with joy; and how full of resolutions were we to do for God, and to the glorifying of his Name, by following him fully whithersoe­ver he would lead us; but loe, how soon are we turned out of the way? we are sitting still, building cieled houses for our selves, and making, sure the kingdom, that it return not from us to the Son of Da­vid, though God hath said, that though the heathen rag, and the people imagine a vain thing and Kings and Rulers take counsel to­gether against his anointed, laughing them to scorn, and having them in derision, he will yet set his King upon his holy hill of Sin on, and give him the utmost ends of the earth for his possession: O kiss the Son, lest he be angry, and ye perish in the way when his wrath is kindled but a little. If a little wrath will perish you, what ruine will that great wrath which you deserve bring speedily upon you, if you prevent it not by a timely repentance?

5. A fifth aggravation of Jehu's sin was this: He was anointed King of the people of the Lord. This people were the Lords people, and he was their God; & God set this Iehu ruler over this his people. If they be the Lords people, and the Lord be their God, then he onely must he worshipped, and served, and feared by them; they must bow down to no other Gods but him; they must serve him in his own ap­pointments, [Page 23] not by any inventions of their own; they must worship him in the place where he will be worshipped, not upon the Altars of mens devising at Dan and Bethel: If the people of the Lord, they must walk in the Lords Wayes, obey his Laws, Precepts and Com­mands, and no other. All this, and much more, is intimated in these words, The people of the Lord. And this manner of expression of the Prophet to Jehu, did intimate to him, that God did expect that he should lead the people on to the performing of all this. God had made him the leader of his chosen ones, and now he expected that he should lead them in the wayes God had chosen to communicate him­self in.

Quest. Now, what benefit is this to Jehu to be King over the people of the Lord, more then over any other people?

Answ. Truely it's a very great benefit: for,

1. He was in a very fair way to the fullest enjoyment of God (attainable) on this side heaven, in his own appointments, his Ordi­dances; for being made ruler over the Lords people, had he made Solomons prayer, he should have had Solomons return and had been a ruler after Gods own heart as David was, and so have been made partaker of Davids full enjoyments of God in his Ordinances: But,

2. To be a ruler over the Lords people, it's of great advantage; for what was he not able to do by their mighty power and force in faith and prayer? If we look into the Scripture, and see what wonderful things have been done by the faith and prayers of the Lords people, we cannot but say of a truth, Iehu had as great an advantage to be­come a second Solomon for wisdom; (not State-policy) a second Da­vid for valour and might in conquering enemies, as ever man had. It's more to be ruler over the Lords people, then to be Emperor of the whole world besides: to be ruler over the Lords people, that have the mighty and faithful God so neerly and strongly tied and bound to them, by so many, great, irrevocable and infallible promises, as he hath made to them in his word, and hath so often sworn the cer­tainty and truth of them with the highest and greatest oath: a people that have done (and are still able to do) such mighty and wonder­ful things by faith and prayer, yea, had done such great wonders be­fore this Iehu's eyes: witness the acts of Elijah. Elisha, and many other of the Lords Prophets in those dayes; to be ruler over such a people, what greater thing could be done for a man on earth? what greater advantage over the world could be given to him?

[Page 24]Yet against all this Jehu sins: though God made him ruler over his people, to these and these ends and purposes, and thereby gives him so many and great advantages, yet he steers a contrary course: in stead of leading the people to Jerusalem to worship, he leads them to his calves at Dan and Bethel; instead of pulling down all those inventions of their own, which provoked God to so great wrath, he pulls down onely those new & more gross inventions, which he could with no credit, nor any the least shadow of conscience keep up: but the old, ancient, fundamental bounds and limits of an I­dolatrous kingdom, (Jeroboam's sins) they must stand still, and keep the people of God from going up to Jerusalem to worship, from behaving themselves like the Lords people, when God had car­ried himself so like a gracious God towards them; they must stand still, for the same reason and upon the same account they were first in­vented.

All that God had done for Jehu, did not convince his dark minde, nor his hard Idolatrous heart, of the folly of those things, and the reason on which they were founded; nor of the equity safety, happiness, honour and glory, that there was in (and to be found in) obeying the will of the Lord in leading his people up to Jeru­salem to worship, in Gods own appointments.

Now truely we need not Diogenes lantern and candle to finde out that man, whom God hath made taller by the head and shoulders, then the rest of his brethren, and made leader of his people in this our day; who hath led the people of the Lord on prosperously to the destruction of our Ahabs, &c. on whom the eyes of the Lords people have been fixed, even to high and great expectations of the performance of many vows and promises: and when we have found him, shall we not see him taking up his station among the calves, those antient inventions (that our fore-Fathers found out to main­tain an Idolatrous-kingdom) and making them his own? and if so, will he not make that great wrath and punishment God hath so often entail'd upon them, his own too? shall we not behold him leading the people back again into those wayes, to redeem his people out of which God hath made bare such a mighty arm of power and providence? and it's my prayer, that our eager marching back towards Egypt may not hurry us to the brink of the red-sea, ere we make a stand.

A sixth aggravation of Jehu's sin was, His deceiving Gods expectations: But Jehu took no heed to walk in the way of the [Page 25] Lord God of Israel with all his heart. Saith God, I have done thus and thus for Jehu, anointed him King over Israel, honoured him in executing my judgements upon mine enemies by him: and because he hath done all that was in my heart against the house of Ahab, mine, and my peoples enemies; I have given him the kingdom, and now I expected he should have brought forth fruit answerable to my kindness with all his heart: But Jehu took no heed to that. Will not the loving kindness of thy God work upon thee, O Jehu? what will then? Love in its effects is like the Sun, it either softens or hardens; one of these two are the inseparable effects of its influences. Whether wilt thou be hardened with Pharaoh, and drowned in the Red-sea, or softened with Hezekiah, and have thy dayes prolonged? canst thou remem­ber the goodness of God to thee, and bring forth no hearty fruit an­swerable to his expectations, but deceive him totally? Well, Jehu, thou wilt repent of this when it is too late, I fear.

How have we in our dayes been guilty of this deceiving the expecta­tions of our God, in not (in any measure) answering the mercies of our God? What returnes have we made to him for his mercy at Naseby, Dunbar, Worcester, and many other places? Yea, such is the deceit and hypocrisie of our hearts, that we cannot tell how to perform those LITTLE VOWES that the glory of those mercies extorted from us in the present ravishment of our hearts with their glorious beauty. The

Seventh and last aggravation of Jehu's sin is necessarily implied in the words, that it was against all the faith and prayers of the peo­ple of God. Can it be supposed that such a man as Jehu was, so full of holy profession, so outwardly zealous for God and the per­formance of his word, who would not have one tittle of it fall to the ground; should not such a man as this have a large-share in the hearts of Gods people, and so in their faith and prayer? and yet to deceive them, and sin against these! What mighty sins were these sins of Jehu's, guilty of such aggravations? surely the sins of Corah, Da­than and Abiram, were but Pigmies to these Giants: if their sins opened the earth to the swallowing them up alive; certainly the head of these reach heaven it self, and cry aloud for veangeance and wrath.

And may not our Jehu's cry guilty here too? what faith, what confi­dence of Gods performing his promises now to the latter ages of the world; what a spirit of prayer hath been amongst the people of God in these dayes, by beholding the glorious out-goings of God in his providences, and his beginning to execute his wrath upon Babylon [Page 26] the kingdom of the Beast? and have not you sinned against these? consider it: have not you frustated and deceived the expectations of the people of God? You by your professions have encouraged and perhaps raised their expectations one peg higher then it may be other­wise they would have been; and their hearts have been full of faith and prayer for you: upon the least motion of yours to them to use their interest with their Father on your behalf, How have their hearts been all of a flame presently? and the fire that issued out of their mouth hath consumed your enemies; yet against all this you have sin­ned. As much as in you lies, you endeavour to smother and stifle the work of that good Spirit by your sitting still and putting a stop to the work of God in this our day: when they would have pull'd up the an­cient bounds of Antichrist, both in his spiritual and civil state among us, you will not suffer them, but the golden Calves must stand still, and that upon this account, lest the kingdom depart from you; which you call (forsooth) a preventing all things running into an abysse of confusion: sure I am, nothing would have been confounded there­by, but the kingdom of Antichrist: but which is most true, will ap­pear ere long, when God shall come down to see whether indeed it be so with you, as your sins report in heaven. But a

The reason why Jeroboam and Jehu would apostatize.

Third thing worthy your consideration, is, The reason why Jero­boam and Iehu would not depart from their sins, their own inventi­ons. Why truely all the reason they can give, is this, Now the king­dom shall return to the house of David, and the son of David; and this course they ran to prevent it, to make the kingdom sure to themselves, that it return not from them. They had earthly hearts, and so this earthen world, and the glory of it, was their God: their fear of losing it, drave them into these irregularities and transgres­sions; their love to this present world, and its fading glory, would not suffer them to run but a seeming hazard of the loss of their king­dom, though such a hazard was the certain way to the enjoyment of a better; yea, of the same in a better and more certain surer way: for had they depended upon God by faith, he would have established them for ever, according to his promise; they had God by his promise engaged for their safe and sure enjoyment of their kingdom: but now they forsaking that, thinking to make all fast and sure, lose all; according to the saying of Christ, He that seeks his life shall lose it. What came of it? what was Ieroboam or Iehu beholding to their policie for, more then their ruine?

Now the kingdom shall return to the house of David. They [Page 27] could look no further then to what was present before their eyes of sence; faith was not to them the evidence of things not seen, nor the substance of things hoped for: their inordinate affection to the vain honours and glories of this world, brought fears upon their hearts of being deprived of their Dalilah's; these fears stupified their un­derstandings, blinded their eyes, that they ran into wayes of dark­ness, undermined themselves, and yet think themselves the wisest men under the Sun, in making all as sure as it's possible for mortal man to do, against the invasions of the Son of David: but what follows? THEIR RƲINE, and that from a hand, and by a way, which they little dream'd of; they had forgot there was a God that sate in heaven and laugh'd them to scorn, and had them in derision, and would call them to an account for their doings; but at last they felt his power and wrath to their shame and confusion.

It argues unbelief (in the highest) of the faithfulness of God in the performing of his promises: for saith God, If thou wilt hearken and do all that I command thee, and wilt walk in my wayes, and do that is right in my sight, to keep my statutes and my command­ments, as David my servant did, I will be with thee, and build thee a sure house, as I built for David and give Israel unto thee, 1 Kings 11.38. But they durst not (their unbelief was such) trust the promise of a God, who was able to do whatever he pleased, which great power of his they had evident, lively, pregnant examples of, before their eyes; but must go to their State-policy, wayes of their own devising. But did it not appear their foundation was a sandy foundation? and when the storm came their fall was very great.

Now the kingdom shall return to the Son of David: This is a very slender account, or reason of thy deviations, (ô Iehu) shall the fears of thy unbelieving heart, of thy losing thy kingdom, thy outward cocernments that thou art so much in love with; shall the fear of losing these, turn thee from God, seeing God hath made such a full promise, that if thou wilt do as David did, he will build thee as sure a house as David had, the sure mercies of David should be thy portion? is it possible that thou couldst conceive when thou art in thy right understanding, that this account will carry thee out, and keep thee from suffering loss and punishment in the great day of ac­counts, in the day of the recompenses of Sion, when God shall judge thee?

Now shall the kingdom return to the house of David. Why? if the people go up to Jerusalem to worship: if we prevent it not [Page 28] by our policy, and some wise course; yea, by these courses we now resove upon; it will return to the house of David. They thought by their own devisings to secure themselves in their kingdom: but what followed? their ruine. They had a double evidence of the certainty and sureness of the foundation God had set them on, as to their out­ward concernments, their kingdom.

First, Gods justice upon the house of David for their sin: God sent his Prophet, and makes known his decree, That for the sins of the house of David, he would take ten parts of the kingdom from him, and give it to another, even to Jeroboam. Here was evidence, an unalterable decree of God. A

Second evidence was this, The free and rich promise of God, mentioned even now, yet neither of these would work on them to believe God and trust in him; but they had their Calves waies of their own devising reason of State and worldly-policy to secure them; and behold what came of it, TERRIBLE RƲ [...]NE.

Here is all the Reason they could give, as if this were the master-piece of their State-policy, That a Prince or Ruler must of necessi­ty commit sin (the greatest sin) or he cannot be secure in his State or Kingdom: Jeroboam must set up Calves, and commit Idolatry, and forsake the true God otherwise he will not sit safely and quietly in his throne. This is pure wisdom indeed. Yet such as this, is the reason of State which is the King that rules all the Princes of this world, the Idol which they fall down to and worship; it hurries them on, and necessitates them to the commission of such things, as are abo­minable to the least spark of honesty.

Application of this reason to our times.

Consider with your selves, I pray, you the Jehu's of our age; can you give a better account then your great grand-Father Iehu hath done before you? (for the same reason of State that ruled him, rules you) surely your consciences upon a strict examination will tell you, No: you may be more skilful in palliating your sin, then he was; and have more cunning deceitful shifts, then he had to blinde the eyes of your own consciences, and others: you may have more specious pretences and cloaks for your sin, then he had; By how much the times and the work of the times may afford you more matter to plead upon, and by how much Satan your counsellor hath gotten more experience, and perhaps hath found out more wiles now, then he had then, and so may furnish you with three or four shafts more in your quiver, then Iehu had. But in the end it amounts to one and the same ac­count, Lest the Son of David should raign: the fear of losing [Page 29] your outward glory & kingdom, keeps you from submitting to the Son of David, to his Scepter and command: the unbelief of your hearts, and your love to this present evil world, will not suffer you to hazard (in Gods own way) the loss of your outward concernments and kingdom for Christ's (the Son of Davids) sake; lest while you are doing Christ service, you lose your darlings; yea, that fear hurries you on to the committing the worst of follies and vanities, provoking him to the greatest anger.

And is it so? then take warning, Make your peace with him; while it is to day, hearken to his voice, lest his anger be kindled, and when he comes he consume you in his hot displeasure. Hear what he saith, Bring hither those mine enemies, that would not that I should raign over them, and I will slay them. I tell you, The wrath of his kingdom, or the wrath he will manifest against his enemies when he goes up to his kingdom, will be by many degrees more dreadful, then the wrath he hath manifested at any other time, or upon any other occasion.

You say indeed, You would have him raign and be King, you are for his kingdom as much as any; but the time is not yet, Ezek. 12.27, 28. compare with 2 Pet. 3. it's a great way off the vision is for many dayes: but hear what the Lord of Hosts saith to such Pleas as these are: Behold, they of the house of Israel say, The vision that he seeth is for many dayes to come, and he prophesieth of the times that are afar off: thus saith the Lord God, There shall none of my words be prolonged any more; but THE WORD WHICH I HAVE SPOKEN SHALL BE DONE, SAITH THE LORD GOD.

Alas poor hearts! you are either afraid of rendering up an account too soon, lest you be found light in the balance; or your hearts cleave so close to this present world, that you are loth to leave these vanities yet; you would have a little more sport with them: A lit­tle more sleep, a little more folding of the hands, saith the slug­gard; or you are afraid lest you have not yet gotten the wedding-gar­ment on, and so would fain have him stay long, that you may have time enough to procure it because you apprehend it hard and difficult to come by: if this be it, why go to Christ; you will finde him a willing Saviour, his heart open to receive you, Ask and you shall have, knock and it shall be opened to you, seek and you shall finde; whosoever comes to me, I will in no wise cast out, saith Christ: or, is it be­cause your conscience smites you, and tells you, You are of the left-han­ded companions of Christ, that must go into utter darkness where is [Page 30] weeping and wailing, & gnashing of teeth? Though you care not much for Heaven, yet you would keep as long out of hell as you can; and therefore put the evil day far from you, the day that will bring evil to you though joy and glory to the Saints and people of God: if so, The Lord will come in a time when you expect him not, Mat. 24.50, 51. in a day when you look not for him, before you are aware, and cut you asunder and appoint you your portion with the hypocrites.

You say indeed You are for Christs kingdom, and that you long for it as much as any; but his kingdom is within, in the heart in the inward man; not in the outward man, over the world; of a spiritual nature, not of this world. Kinde subjects! you will divide the kingdom between your selves and your Soveraign; but you have so much self-love, as to keep the greatest part for your own share. If he rule not over the world, How can he have the utmost ends of the earth for his possession, according to the promise of the Father? How shall the Saints judge the world? [...]f they believe [...]he kingdom of Christ is onely [...]hus spiritual in [...]heir sence, that is the rea­ [...]on the Jehona­ [...]bs of our time [...]o not keep to [...]heir place and [...]ffice, in the [...]uilding up of [...]is kingdom; [...]ut seek so [...]uch after the [...]u [...]t, and out­ [...]ard glory, and [...]ammon of this [...]orld? surely [...]ey either [...] [...]eve not what [...]ey say, or their [...]earts care not [...]or, what they [...]elieve is the [...]reatest happi­ [...]ess. If he rule not over the world, methinks that would be an impertinent expression, viz. When he shall surrender up the kingdom to his Father; can this kingdom be onely that over the heart? How can he give his people to possess the gates of their enemies? How can he deliver them out of the hands of all the enemies of their salvation? How can he give the kingdom and dominion, and the greatness of the kingdom under the whole heaven to his people? If he rule not over the world as King. How can he give his people the possession of the promised land? (performing all the promises to them) for, that is such a gift as he cannot fully give them till he is a King, and hath received the kingdom prepared for him, and promised to him by his Father, Then shall his people be­hold him in his glory, and the day of his power shall seize upon them, and make them as the chariots of Aminadab. Much more might be said in answer to these Pleas, and to prove (and that with­out contradiction) that Christ hath a kingdom to enjoy over this world, and that he will raign amidst & among his people, and in that over the world; when not a dog shall dare to bark or wag his tail a­gainst any servant of the Lord. But I suppose I have said sufficient for this place, and referre you to those elaborate discourses that are already sent forth into the world on this subject: but thus much give me leave to say, That it's too much to be feared, that the Pleas of these men against the kingdom of Christ over the world, arise from their so much love of the world, as they care not who gets the heart of man so they may have the world, and the dominion thereof to themselves; disturbe not them in the enjoyment of their mammon and outward [Page 31] glory, and they care not who rules the heart, whether God or the de­vil. This might be evidently demonstrated; but it's too too irksome to me to rake into their rottenness.

But for a parting word know, that this kingdom of Christ over the world, is a spiritual kingdom; so spiritual, as that it's appa­rent you are not acquainted with it; and through your unbelief, though some of you may live to behold it, yet you shall not taste the sweetness of it.

Now O [...] England [...] commune with your own hearts, bring them before the judgement-seat, and ex­amine whether you are guilty or not; ask your consciences, & if they be not feared they will tell you the truth of the matter. Have not you gone a whoring after the sins of your fore-Fathers, committed adultery with those State-policies, those inventions of their own, which brought ruine upon them, and so have wrought folly in Israel? Have you not withdrawn the peoples hearts from the Lord by your personal devia­tions from that good profession you once made, by turning the wheel back again, and unraveling that bottom which you have been winding up so many years, and many other wayes? Do you not endeavour to stifle the word of the Lord in the mouth of the Prophets spoken to you in this your day? Are you not making new Priests to serve your own turns, that will do your drudgery, serve your interests in stead of the interest of the Lord Christ even men of the lowest of the people, men of the most servile, base, serpentine nature, that will turn and winde through the most Meandrous paths of darkness, to accomplish their ends, the enjoyment of their earthly dunghil-mammon. (This I speak not of all: I say, God fordid there should be this spirit in all the Ministers; no, there's some wheat (good corn) amongst this great deal of chaff.) And God and your own hearts are onely able to tell you whether you intend to impose new devisings of your own, in mat­ters of the worship of God, upon the people of God. This is evident, that you endeavour to keep up as much of the old, decayed, deformed, withered worship, as with any credit you can. Yea, all these and o­ther of your sins are guilty of many high and great aggravations. Are there not such dreadful circumstances accompanying your abomi­nations, as raise their cry up to Heaven? if your repentance prevent not provoked vengeance seising upon you, will let you know it to your cost. You have had many examples before your eyes of the wrath of God sweeping away the generation before you for those sins, which now you have made your own. Yea, have not you your selves exe­cuted [Page 32] the judgements written against those very sins that now you make your darlings? Have you not had the special Testimonies of God going along with you while ye were doing his work; yea, to the filling of your hearts with a present joy? but you have stony-hearts, and will sin still. Have you not deceived the just expectations of your God? and lastly, Have you not had the faith and prayers of Gods people going along with you to strengthen you in Gods work? yet a­gainst all this you have sinned. And what reason can you give for these your whoredoms? God knows, as wretched a foolish reason as ever poor soul [...] raign, lest the kingdom return to the house of David. Can you give no other reason? No truely you cannot; all your other Pleas are but sprigs that spring from this root; this is the totum of all, Lest the Son of David should reign. Is it possible for you to think this will bear you harmless in the day of Gods wrath? will this quit you in the day of your accounts, and discharge you in the day of Gods judgements? no, you will be found guilty; yea, you are found guilty already: and though in mercy, the long sufferance and forbearance of God may be towards you for a little season; yet you will know to your smart, though God hath (if I may with reverence use that similitude) woollen feet, he hath leaden hands. Hearken to your judgement and doom written of old, that hath brought to the dust so many mighty ones of the earth, for committing the same sins you have done, though far less aggravated.

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

Isai. 1.4.Ah sinful nation! a people laden with iniquity, a seed of evil doers, children that are corrupters; they have forsaken the Lord, they have provoked the holy one of Israel to an­ger, they are gone away backward.

Your burnt-offerings are not accep­table,Jer. 6.20, 21. nor your sacrifices sweet unto me. Therefore thus saith the Lord, Behold, I will lay stumbling-blocks before this people, and the fathers and the sons together shall fall upon them; the neighbour and his friend shall perish.

For the Pastors are become brutish,ch. 10.21. and have not sought the Lord; there­fore they shall not prosper, and all their flocks shall be scattered.

Thus saith the Lord concerning the Prophets that make my people erre, that bite with their teeth,Mic. 3.5, 6, 7. and cry, Peace; and he that putteth not into their mouths, they even pre­pare [Page 33] war against him. Therefore night shall he unto you, that you shall not have a division; and it shall be dark unto you, that ye shall not divine; and the Sun shall go down over the Prophets, and the day shall be dark over them. Then shall the see [...]s be ashamed, and the diviners confound­ed; yea, they shall all cover their lips, for there is no answer of God.

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

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

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

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

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

Isai. 3.14, 15.The Lord will enter into judgement with the ancients of his people, and the Princes thereof: for ye have eaten up [...] vineyard: the spoile of the poor is in your [...]ou [...]s. What mean ye tha [...] ye beat my people to peices, and grinde the faces of the poor? saith the Lo [...]d God of hosts.

Mic. 1.2. [...]o to th [...]m that devise iniquity, and work evil upon their beds: when the morning is light they practice it, because it is in the power of their hand.

Behold, I am against thee,Jer. 50.31, 32. O thou most proud, saith the Lord God of hosts: for thy day is come, the time that I will visit thee: and the most proud shall stumble and fall, and none shall raise him up; and I will k [...]nale a fire in his cities, and it shall devour all round about him.

For he bringeth down them that dwell on high:Isa. 26.5, 6. the lofty city he lay­eth it low, he layeth it low even to the ground, he bringeth it even to the dust: the foot shall tread it down, e­ven the feet of the poor, and the steps of the needy.

And I will cause the arrogancy of the proud to cease,ch. 13.11, 12. and will lay low the haugheiness of the terrible: I will make a man more precious then fine gold; even a man, then the golden wedge of Ophir.

How is the faithful city become an harlot? it was full of judgement,ch. 1.21, 22, 23, 24. and 3.25, 26. and 4, 1. righteousness lodged in it, but now murderers: thy silver is become [...]hoss, thy wine mixt with water: thy Princes are rebellious, and com­panions of thieves: every one loveth gifts, and followeth after rewards: [...]y judge not the fatherless, neither doth the cause of the widow come unto them. Therefore, thus saith the Lord, the Lord of hosts,Beware the mighty one of Is­rael, Ah! I will case me of mine adversaries, and avenge me of mine [...]nemies. Thy men shall fall by the sword, and thy mighty in the war, and her gates shall lament and mourn, and she being de [...]olate,London. shall sit upon the ground: and in that day, seven women shall take hold of one man, saying, we will eat our own bread, and wear our own apparel; onely let us be called by thy name, to take away our reproach.

[...]o unto them that joyne house to house, that lay field to field,ch. 5 8, 9. till there [Page 32] [...] [Page 33] [...] [Page 34] be no place, that they may be placed alone in the midst of the earth. In mine ears said the Lord of hosts, Of a truth many houses shall be desolate, even great and fair, without inhabi­tant.

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

ch. 6.9, 10, 11.And he said, Go and tell this peo­ple: Hear ye indeed, but understand not; and see ye indeed, but per­ceive not; make the heart of this people fat, and make their ears heavy, and shut their eyes, lest they see with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. Then said I, Lord, How long? and he an­swered, Ʋntil the cities be wasted, without inhabitant, and the houses without man, and the land be utterly desolate.

I will send him against in hypo­critical na [...]ion,ch. 10.6. and against the people of my wrath will I give him a charge to take the spoile, and to take the prey, and to tread them down like the mire of the streets.

And when you spread forth your hands,ch. 1.15. I will hide mine eyes from you, yea, when you make many pray­ers, I wll not hear: your hands are full of blood.

Then said the Lord unto me,Jer. 15.1. Though Moses and Samuel stood before me, yet my minde could not be towards this people: cast them out of my sight, and let them go forth.

Behold,Isa. 59.1, 2, 3. the Lords hand is not shortned, that it cannot save; neither his ear heavy, that it cannot hear: but your iniquities have separated be­tween you and your God, and your sins have hid his face from you, that he will not hear; for your hands are defiled with blood, and your fingers with iniquity; your lips have spoken lyes, your tongue hath muttered per­versness.

Now therefore be ye not mockers,Isa. 28.22 lest your bands be made strong: for I have heard from the Lord of hosts, a consumption even determined upon the whole earth.

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

A word to Prince Jehu.

First to thou, O thou mighty man have I somwhat to say; thou hast been curious and lovely in thy apparel, and thy face hath shin'd as if thou hadst been on the mount with Christ; thy profession hath been so excellent, that we have been ravished with thee: we never had such hope of the satisfaction of our souls, in the free service of our God, [Page 35] in the enjoyment of the promised land, in going up to Jerusalem to worship in the highest of Gods appointments, as we have had in thee; and wilt thou now deceive us? whither shall we go to com­plain, but to our God who anointed thee, whose messenger we took thee to be? yea, and we are sure thou wast, so long as thou didst keep in his way. Thou (ô Jehu) didst run well, who hath hindred thee? who hath bewitched thee?

But blessed be God, for anointing Jehu to do his work; and blessed be God, for giving Jehu a heart to do so much of the work as he hath done: but what reason can be given why Jehu should play the hypocrite at the lattet end of the day? Is this the reason; Jehonadab counselled him so to do, to take that wise course? truely it looks like such a mans counsel, that compasseth sea & land to make a proselyte, and when he hath so done, he makes him twofold more the child of hell then himself. What Jehonadab hath to say for himself, concerning this matter, we shall see anon. But can this excuse the busi­ness? surely no: such an excuse freed not our first parents from the curse, neither will it thee Jehu (without repentance) from punishment.

Consider how hateful to God hypocrisie is; you may see it in Christs hatred of it, for he is the express image of his Father; how full of indignation is he against the Scribes and Pharisees! why? because they were hypocrites. In all his sermons & discourses none did he so complain of, & against none was so violent as against hypocrites; yea, when he would express the wickedness of that generation wherein he lived to the full, he calls them hypocrites; Ye Scribes and Pharis [...]es, hypocrites. It's a comprehensive appellation, it comprehends all other sins in it: hyprocrisie is sin in the abstract, the q [...]n [...]ssense of all de­pravity and contrariety to God. Hypocrisie it's most offensive and loathsome to God, such that he will spue out of his mouth; so offen­sive it is that God will bring upon the head of an hypocritical genera­tion, all the deserts of a former wicked and prophane generation, Mat. 23.34 35 36. yea, the state of an hypocrite is made use of in Scripture, as a signal term to set forth the dismal condition of the damned by: The Lord of that servant shall come, Mat. 24.50, 51. &c. and appoint him his portion with the hypocrites.

And yet wilt thou play the hypocrite Jehu? think upon it: will the counsel of Jehonadab save thy back from inheriting the stripes of a fool for this thy wisdom? Plead not the goodness of thy end, nor the uprightness of thy intentions, That all is for the glory of God, and bringing about the will of God; We must not do evil, that good [Page 36] may come of it. The goodness of an end, will not sanctifie an acti­on; but the sinfulness of an action, may pollute and defile the goodness of an end.

But why could not Jehu go through with his work, and pull down the Calves, take away the antient fundamental political bounds of the Idolatrous kingdom in Israel, that so the people might go up without let or hinderance to Jerusalem to worship?

O our kingdom would then be lost, nothing but ruine, confusi­on and loss would come unto us. If any advantage be to be found in it, it would be another's portion and inheritance, not ours; our kingdom would be lost, the son of David would take it from us. O most miserable kingdom! that is upheld by such abominable bounds & limits that provoke God to so great wrath, to the consuming gene­rations of men from off the earth; for is it possible that inventions of men should be able to uphold that which God sets himself, yea, all his glo­rious Attributes against? can it be supposed, that weak man, that is but as the grass that withereth, should uphold that which we fear the promises of the great God cannot?

Suffer the children to cry Hosanna to the son of David, and exalt him as King? no, that must not be tolerated; we must rebuke them, and stop their mouths, imprison them, and hinder their going on in this course; otherwise, what shall we do? our kingdom will be de­stroyed, and nothing but ruine and destruction will be left us for an inheritance.

Iehu I beseech thee consider these few things.

First, The evil and wickedness of all State-policy, and so of thy State-policy: it's a sin that destroyes more Rulers, then all other sins doth; but particularly, the evil of it appears in these three things:

1. It withdraws from God. This is evident in this example of Ieroboam: his State-policy and wisdom put a necessity upon him of leaving the true God, and committing that great and devouring sin of Idolatry; Calves must be set up, and must be called Gods, and must be worship'd, for if the people go up to sacrifice at Ierusalem, the kingdom will return to the house of David. His carnal reason dictates such strong and feasible Arguments to him, that it was im­possible for him to hold his kingdom, if that Rehoboam had that advantage of the peoples going up to Ierusalem to worship: there­fore he must either lose his kingdom, or leave his God; No Idol, no King. Thus his reason of State turned him from God.

And the same reason kept back all the Kings of Israel from going [Page 37] to God. Why? if they did, they must lose their kingdom, and that they would not do; they loved their outward concernments better then their God; and therefore rather then hazard the loss of them, (although it was but in appearance to their dim eyes) they would let God go whither he would for them; they would have none of him. But this cost them dear at last, yea, this same reason wrought so strongly upon Israel's Iehu (that enlightened man, whose eyes pierced the confines of heaven, and saw glories, which are not the ob­jects of every common eye) that it blinded him so, that he could not step over the stumbling-block, the fear of losing his kingdom; yea, if this vanity take but a little place in the hearts of the true children of God, it draws them at a distance from him, as is plain the case of Asa: when through policy he would go and hire the Syrians it smothered the faith that acted in him before, to the destruction of Zerah the mighty Aethiopian, it drew him from his confidence and trusting in the Lord, as the Prophet saith; and many dishonorings of the Lord followed upon it, as the story evidences.

2. It brings great affliction. What affliction did this State-po­licy bring upon Asa! it brought that sore reproof from God by the Prophet, which so enraged him; it brought great wars upon him: and surely every one will say, they are afflictions. And it's more then probable, that his continuance in that sin, brought that dismal disease upon his feet, that he could never walk uprightly afterward. What affliction brought it upon good Iehosaphat, whose policy made him joyne with Ahab! it brought him into great danger of his life, and drew down wrath upon his own head.

3. It brings utter ruine. What ruine did this calvish State-po­licy bring upon Ieroboam, Baasha, Ahab, Iehu, and all the Kings of Israel; yea, (by reason of the peoples compliance therewith) the whole nation at last! they are carried away, and their name rooted out from under heaven; yea, had it not been for Gods promise to David, what ruine would it have brought upon Ierusalem it self, and her Kings? How neer ruine did it many times bring her? and God pro­fesses it was for his promise sake that he had mercy on her.

When the scepter was departed from Judah, and so God not en­gaged to it by promise, what effect had this State-policy upon that generation of men! among whom Christ himself lived; their policy kept them from receiving Christ the true God, caused them to reject him; for say they, If we receive him, IF WE LET HIM THƲS ALONE, ALL MEN WILL BELIEVE ON [Page 38] HIM, and the Romans will come, and take away both our place and nation.

And what great afflictions and destructions it brought upon them, we see in the story of the Macchabees; yea, what utter ruine at last o­verwhelmed them is evident: have they not been as dung upon the face of the earth, for more then 1200 yeers? So that there's nothing more clear then this, That the ruine of States and Kingdomes, is founded in, and bottomed upon their State-policy; at one time or other, first or last, their walking by the rules and maximes of this policy breaks them to pieces, and brings them to their utter ruine.

Secondly, consider, The pernicious loathsome abomination of Jehonadabs counsel. Hypocrisie is most odious to God, most pro­voking; yet Iehonadab counsels to that: the righteousness of thy counsellors will not save thee, (ô Iehu:) although they have been ex­emplary for holiness, and as a beacon upon a hill to shew men the way of life, yet now they commit adultery with this grand strumpet State-policy, God leaves them, and they are become abominable: by how much the more close and spiritual their iniquities are, by so much the more wicked and abominable they are to God: as the most excellent things, once depraved are most vile, base and abject, most de­structive; so these men now going astray, no counsel so destructive, so contrary to God (in the aggravations of it) as theirs.

But now, Iehu at parting I shall leave to your serious considerati­on some few of the words of God; it may be you may get meat out of them.

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

[...]. [...]3.But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him. So Saul died for his transgression, which he committed against the Lord, even against the word of the Lord, which he kep [...] not.

And also by the hand of the Prophet Jehu, the son of Han [...]ni,2 Kin. 16.7. came the word of the Lord against Baasha and against his house, even for all the evil that he did in the sight of the Lo [...]d in provoking him to anger with the work of his hands, in being like the house of Jeroboam; AND BECAƲSE HE KILL'D HIM

And he said unto him,1 King. 20.42. Thus saith the Lord, Because thou hast let go out of thy hand a man whom I appointed to utter destruction: therefore thy life shall go for his life, and thy people for his people.

[Page 39] Hosea 1.4.And the Lord said unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the house of Jehu, and will cause to cease the kingdom of the house of Israel.

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

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

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

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

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

ch. 28.10, 11.And now ye purpose to keep under the children of Judah and Jerusa­lem, for bond-men and bond-women to you; but are there not with you, even with you, sins against the Lord your God? now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren; for the fierce wrath of God is upon you.

Wherefore it shall come to pass,Isa. 10.1 13. that when the Lord hath performed his whole work upon Mount Sion and on Jerusalem, I will punish the fruit of the stout heart of the King of As­syria, and the glory of his high looks; For, he saith, By the strength of my hand I have done it, and by my wis­dom, for I am prudent, and I have removed the bounds of the people, and have robbed their treasuries, and I have put down the inhabitant like a valiant man.

The Lord of hosts hath purposed it, to stain the pride of all glory,ch. 23.9. and to bring into contempt all the honou­rable of the earth.

And it came to pass,2 Chron 25.16. as he talked with him, that the King said unto him, Art thou made of the Kings counsel? forbear, why shouldst thou be smitten? then the Prophet for­bare, and said, I know that God hath determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel.

Now the good Lord help thee, Iehu that upon reading this, the maist understand the minde and will of God, and repent, and do t [...] first works, lest, &c. —

A word to Jehonadab Jehu's counsellor.

In the second place: I have a word to speak to Iehonadab: h [...] excellent hast thou been? how perspicuous hath thy glory shin'd the face of men? insomuch that the Princes have taken notice of th [...] and have chosen thee for their counsellour, thinking surely they sho [...] be happy, and prosper, if such counsellors as thou art, teach the [...] Thou hast been counted worthy to ride in the chariots of the no [...] of the earth, and thou hast been so far taken and ravished with t [...] [Page 40] sight of worldly glories from those mounts, that thou hast fallen down and done worship to them; notwithstanding all thy excellencies and perfections, thou art overcome and fallen. Repent, and do thy first works, or else saith the Lord, I will come quickly, and take that away that thou hast; take away thy candlesticke. Thou hast climed up the ascending steps to those Altars, which are not of Gods appointment; and your feet have slipt, and you are fallen, to the discovering of all your nakedness. Remedies against this, thou thy self (O Jehonadab) hast taught the people: but now the disease hath overtaken thy self, may we not justly say, Physitian, cure thy self? but thy unskilful dealing with, and carelesness towards thine own soul, and thy being so slightly and so easily overcome, makes it appear thou art really ignorantWords with­ [...] practice [...] no more. of the things of the day that belong to thy sal­vation, in this thy day; notwithstanding those specious shews of light and knowledge which thy acquired abilities have taught thee. Con­sider, Jehonadab, whither thy waies tend, if not down to the gates of death, the wages of the hypocrite, where is nothing but weeping, and wailing, and gnashing of teeth. How have I heard thee in our streets, crying out against those very things that thou now counsellest others to! thou hast gotten the Pharisees chair, and art thou not be­come a very Pharisee? examine thy self: thou hast gotten the mam­mon of Baals Priests, and art thou not become a Priest to the golden Calves?

What is become of thy hopefulness? we had thoughts thou wouldst have gone in the front of the battel, and carried the Ark before us into the promised land; [...]ur deviations [...] practice from [...] former [...]achings have [...]eady made [...]e Atheists by [...]ousands, then [...]er your Mi­stery made [...]nverts, and it is no ac­ [...]dental, but natural effect your folly, for which you must [...]ve an ac­ [...]unt. but behold, thou drawest us back to Egypt: we had hopes thou wouldst have given us an example, of living by that faith, which thou hast so affectionately preached to us; but be­hold, the greatest hardness of unbelief: we thought thy heart would have been as wax, ready to receive every impress of the seal of the Spirit, that we might behold his glory in thee; but behold, what op­positions, what quenchings, what grievings of the Spirit are evident in thee? how dost thou put out the light of the Spirit, which once did blaze in thee? how dost thou give that good profession the lye, which once thou madest? how diametrically contrary are the paths of thy prosperity, to the waies of thy adversity? how heavenly then, but how earthly now? nothing but glory it self, was then (in the time of adversity) thy pretension; but behold are not now thy hands fastened upon the basest things of this earth? and is it not evident thy stony-heart hath found out it's centre here in this world? who then a more [Page 41] sheep-like, harmless, innocent creature, having no gall, no sting at all? but now, who more like wolves, who more like the Princes of this world, Lording it over the heritage of God? who then more against Baals Priests? but who now, more for the golden calvish Priests, though the lowest of the people? and all to maintain an in­terest, which is as contrary to God, as light is to darkness; yet is grown so lovely in thy eyes (since thou hast gotten a large share in it) as thou darest to hazard the loss of thy soul for the maintenance of it.

But as if these things had been a light thing to thee, thou hast taken the eyes and heart of thy Prince, and hast entic'd him, and caused him to go a whoring after thy Idolatries. Thou by thy wiles hast ensnar'd him, and brought him into danger, and that upon the pretence of main­taining Religion; but what is it, I pray? it's no other then the wor­ship of thy Calves, that thy kingdom, and his kingdom (as thou per­swadest him) may not be ruined and taken away. But know, all shall avail thee nothing; the purposes of God shall stand: he hath decreed thy ruine if thou repent not, and it shall come upon thee irresistibly: all thy policy, all thy wisdom, all thy superstitious sanctity will avail thee nothing: Gods chosen ones, who are clothed with his holiness, shall tread thee under their feet, and make thee as dung upon the earth: I have commanded my sanctified ones: Isa. 3.2. I have also called my mighty ones for mine anger, even them that rejoyce in MY HIGHNESS: all thy mammon, all those good things that thou goest a whoring after, shall be the portion of others; yea, and thy lovers shall hate thee.

What canst thou expect? when it shall be laid to thy charge, that through the prevalency of thy counsel and advice, urged with such specious arguments and pretences, Jehu forsakes his God (his Leader) lets him go onward if he please, but follow who will, Jehu for his part will go no further; and why? because thou (Jehonadab) hast flesh'd his lust, and heighten'd his heart, by the specious shews of thy reasons: That thou didst fright Jehu from destroying the golden Calves, by those dismal destructions, and fearful events, that thy wis­dom did in a lively manner represent unto him, would follow; and that thou didst hinder Jehu from taking away the ancient bounds and limits of an Idolatrous kingdom, and from giving the people free liberty and authority to go up to Ierusalem to worship, by re­presenting to him the ruine that would follow; telling him. These bounds keep all in order; take them away, and confusion would seize upon [Page 42] all things, like an inundation of waters when the dams are broken up; and that it's contrary to the foundation of Magistracy, to suffer ruine to come upon a State or Nation, to please the fancy of a compa­ny of fanatick fellows. Thus, Iehonadab thou bringest upon thy own head the guilt of all the transgressions & deviations of thy Prince and people, with all that dreadful wrath and vengeance that hangs over their heads. When God came down into his garden to see what our first Parents had done and called them to an account for their de­viations, they made the best excuse (poor hearts) they could; they laid the fault on one another; but the Serpent, from whose advice and temptation the mischief came, paid for all: and shall you fare any bet­ter? judge ye: your transgressions are so circumstantiated, as that one day your selves shall judge and condemn your selves; those mouths that are now so full of words in your own defence, shall then be struck dumbe and mute.

A word to the people of God.

The last word I have to write, is to the despised people of God: you may

First observe from hence, How far a man may go in the way of the Lord, and yet be unsound at heart; at the bottom there may be nothing, but a love to an interest destructive to yours. Your interest is to go up to Jerusalem to worship, to exercise your selves in the high and pure appointments of God, and to hold forth to the world, both by doctrine, and obedience to it, the whole minde and will of God, the whole and every part of his truth, that so you may possess the promises, and enjoy as much of God here, as possibly you can attain to: but this must not be suffered (forsooth) for fear, &c. but an interest must be carried on, contrary and destructive to this. When men have done so much of the work of God, as they think will serve their turns, and bring about their design; then are they for God nor his work no longer; but for their Calves, their own de­visings, and their interest which they have created to themselves; and whatsoever opposes that, or is contrary to that, although it be never so precious in the eyes of God, (as his people are, for he saith, They are as the apple of his eye) must be trampled upon & brought under. Let us learn from hence, Not to trust to man whose breath is in his nostrils; but in the living God who is onely faithful and true to the end.

2. We may here observe, The utmost limits that a Iehonadab will go; he will run on to the very gates of heaven, but he is so swoln with the venome of self-righteousness, the honour and glory of this world, that he cannot enter that straight gate: but in matters of the [Page 43] worship of God, the golden Calves, the inventions of mens devising, will satisfie him well enough; that that will please his Prince, will con­tent him: he will be outwardly holy and zealous for God, make good and wholesome Laws for the regulating of the outward man, he will command his houshold and family to exercise the vertue of tem­perance, Ye shall drink no wine, neither ye nor your sons for ever: He will not have a drunkard in his house: he will go higher yet, com­mand covetousness from among his family and followers, they must not build houses, nor sow seed, nor plant vineyards, nor have any: See how vertuous our Jehonadab is; where shall we finde his fellow? surely, there's none like him. Thus Jehonadab inherits the praises of the earth, the reward of his vertue. But here's a spot in this beautiful face, HIS END, which is onely this, That they may live long in the world, That ye may live many dayes in the land, &c. all his advantages could raise him no higher then the world; notwith­standing all his seeming contempt of the world, yet he places his hap­piness here below, for this is the end wherefore he ordained his pre­cepts, and That he would have his children and followers aim at in their obedience to them, that they may live many dayes in the land; and this end by their obedience they obtained, For thus saith the Lord, Iehonadab the son of Rechab shall not want a man to stand before me for ever. God gives them their desire and their aim in all their devotions, To live long in the world, and their posterity not be rooted out, so long as there's a being in the earth, for the ge­neration among whom they live, that (I conceive) is onely meant by not wanting a man to stand before God for ever. Thus we see Ieho­nadab's resting place, that all his endeavours and works follow after, Not in God, but in the world.

But again, further, he will (in a measure) own the present cause of God, the truth and work of the present generation. He comes to meet Iehu, [to meet him] to congratulate him, and bid him, God speed: who can say now, Black is his eye? Iehu could not. He Questions not the affection of his heart to the work, but TO HIM, to his interest: Is thy heart right, as my heart is with thy heart? Here's a supposal, that Iehonadab's heart was right to the work, o­therwise why should Iehu say, As my heart is with thy heart? If he had not thought his heart right to the work that was THEN doing, Iehu's heart could not be right with his, for Iehu's heart was really set upon that present work of rooting out, and destroying the house of Ahab and Baal; but Iehu knew Iehona­dab's heart was right to the work of reformation, and he professes [Page 44] his so too. And here lies the Question, Is thy heart right FOR ME, for my person, my interest, my sitting on the throne my governing the people in the place of Ahab, as my heart is right with thy heart, for that which thou desirest Reformation?

These Jehona­dab's will rise up in judg [...]ment against the Je­honadab's of our times, being men mo [...] righ­teous by far, th [...] [...]ou [...]s, wa [...] ­ing exactly up to their prof [...]st principles, [...] ou [...] Jeho­nadab's are as [...]a [...] from doing as th [...] [...]st is from the [...]st, [...]n [...]d no [...] in any particular; he that hath but h [...]s [...]n [...]y, can­not but [...]ee it pl [...]y. If their g [...]ea [...] g [...]a [...]d fa­ther (old) Jeho­nadab were a­live, how would he [...]dew his gray hairs with tears, [...]o [...]ee how un [...]k him th [...]se his children are? if so, then what can these m [...]n expect, but to have a heavier weight of wrath laid upon them, by how much their sins have ex­ceeded their predecessors?Now all Iehonadab's excellencies, vertues, righteousness and ho­liness; could not preserve him from striking up the bargaine, entering into covenant with Iehu to be for him. And Iehonadab answered, It is; and upon this they strike hands and ratifie the covenant, If thou wilt be for me I am for thee: and he gave him his hand, and he took him up to him into the chariot; they are become one presently; and now Iehonadab is set on high, (in the chariot) made a privy counsellor, and entered into covenant with his King to be for him, and to strengthen his hands; he becomes a LAW-MAKER, pre­scribes precepts and directions for the ordering future ages, (as hath been already mentioned) but among all those Laws, there's not a word of going up to Ierusalem to worship, and sanctifying Gods name in drawing nigh unto him in his most holy place, in those sancti­fied appointments he hath ordained to be worshipped in? no, that would not stand with the (new-made) interest of his Prince; and therefore like a good subject and friend he is silent as to that, leaves it for some other and more fit season. But to satisfie his con­science, and to salve his reputation among good men, he makes Orders for the outward deportment between man and man and sets no such an end to be his scope, as hath the face of a promise with­it; yea, is part of a promse, but it's but the outside; the bot­tom of the promise his heart never dives into; it's not the enjoy­ment of God himself in a promise, but of this world in a promise; that is the great aim and end of all his wayes, That your dayes may be long in the land; not, that you may enjoy God in his own high appointments at Ierusalem; no that would offend his Prince, and alas, tender heart! he is loth to grieve him, to whom he is so much beholden. Thus we see how far a Jehonadab will go, no further then he can drag his Prince along with him: if he stay at the Calves, and admire their golden glory, Jehonadab will do so too: but the glory of a holy God in his own Ordinances he is a stranger to ignorant of.

This consideration exhorts us to seek out other leaders, and not to follow after any Iehonadab whatsoever; if we do, they will lead us to the Calves, (into wayes of their own invention) instead of Ieru­salem. There's not a Iehonadab will venter his carkase for Christ: if the worldly powers will not go along with him, he will stay with [Page 45] them, rather then run a hazard in going a little onward alone to seek out the Lambe who is the faithful leader of his people. But let us diligently seek after him & go up the mount towards him, he will lead us to his Father, and make us partake of the same glory he possesses at his right hand. Who would not follow such a leader, and venture a little to seek him out, if at any time we lose sight of him, through the terrible and uncouth shakings of earth-quakes?

3. We have set before us the sins and iniquities of Iehu with their aggravations; and it's evident how neer these our times are allied to them. It's worthy our serious consideration, whether the differences between the times, and the dispensations of God in the times, or any other circumstance accompanying our deviations, may give us any good and sound ground to hope that Iehu's punishment (the con­suming wrath of that age) will not be the portion of this generation; seeing they have so notoriously espoused his adulterous deviations and apostacy. We finde what sudden sad effects Iehu's apostacy brought forth: In those dayes (in the dayes of Iehu's apostacy) the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel. We finde already how our liberties begin to be cut short, witness the persecution of the Lords people in Wales and other places. In the margin it's rendered, [to cut off the ends:] if the ends of the body (the head and the feet) be cut off, what is the trunk able to do, but roll in its own blood?

Come my people enter thou into thy chambers and shut thy doors about thee [...]hide thy self as it were for a little moment, Isa 26.20. and 63.4. until the indignation be overpast.

For the day of veangeance is in mine heart and the yeer of my redeemed is come.

4 Again We here see the portion of those that joyn themselves to, & comply with Iehu in his abominable deviations, [...]NE: as soon as ever Iehu had accomplished his purposes, and through Iehonadab's help kept the people within the ancient bounds and limits of the Idola­trous kingdom sad effects follow, The Lord cuts Israel short, Ha­zael smites Israel in all their coasts eastward; and by that time there came to be a general compliance of the people, and God had given them a little time to fill up the cup of their iniquity full, then comes ƲTTER RƲINE, and behold they are not. Is it not a great dispute among the learned what is become of them, where the ten Tribes are? the place of their abode is hid from the whole earth. This is most certain, That all those that cleave to, & comply with Iehu [Page 46] in his apostacies shall be partakers of that great wrath, that God in due time will pour down from heaven upon the head of Jehu and all his companions in inquity.

Rev. 18.4. Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.

5. It's worthy our observation, That Jehu never after­ward made use (as we read) of those Prophets of the Lord that anointed him, that first did his work for him, and help'd him to his power by which he got the throne. When they had done so much (as he could expect from them knowing their principles were not suitable to his design) farewel then, he had no more to say to them, their hearts were too honest, and brains too shallow, for his deep politick designs; they would walk answerable to their professi­ons, (the glory of which affected the peoples hearts) perform all their promises and engagements: but these things stood not with Jehu's in­terest, therefore no more of them; adieu those half-witted fellows, whose conscience cannot swallow a lye sealed with the highest asseve­rations, that by such fine slights of State-wisdom we may clime the steps of honor: But come thou, Jehonadab, thou art a righteous person, and hast more wisdom then Myriads of those Idiots. And indeed, what can you expect more from a Jehu, who sets up an in­terest contrary to God's? never expect friendship or friendly dealing from him, till God hath changed his heart, and of a Jehu made him a David; of a Saul a Paul. Consider Jehonadab a little further, then judge. He was one that came to meet Jehu when he had made a sure progress in his work; he was not at the beginning among the Prophets of the Lord to strengthen Jehu's hand in the work; no, but when he had slain the King and Jezebel, and by a wile destroyed the Kings seventy sons, and was going with power sufficient to make a full end of all his enemies, Then comes (good) Iehonadab, to congra­tulate Iehu, to have a finger i'the pye before it's put i'the oven. And Iehu he strikes in with this holy man, and engages him (easily enough, poor soul) to be on his side: Iehu knew full well, that this wary wise man (that knew the way to sleep in a whole skin, till Iehu had almost made sure work, and then comes and proffers his congratulatory service to his greatness) would be a fitter instrument for his turn, then those hardy simple-hearted fellows, (the Prophets of the Lord) that, to fulfil the minde of God, would run through such hazards and dan­gers (as they did) to lift up Iehu into a capacity to do the will of God. It's this Iehonadab that Iehu is so eager to engage. (The [Page 47] text saith, he [lighted] on him, like a bird of prey, and with his tallons he hoisted him up into the chariot, a high place, that diz'd poor Jeho­nadab's brains so, as they could never get into their right posture a­gain.) And what sweet complements past between them? his whole discourse was about sincerity and uprightness of heart, when (God knows) it was that he least cared for; but Jehonadab understood him well enough, and knew what counsel would please (as appears in the matter of Baals Priests.) It's this Jehonadab that Jehu loves and hugs in his bosome: for you, the Lords people, who have not a Jehonadab's wisdom farewel: he will have no more to do with you, such fanatick silly fellows, that are good for nothing, but to ruine a State. As we cannot finde it in the story that Jehu took any friendly notice of the Lords people (to whom he was so much engaged) after he came to the Throne; so we shall never finde it in experience, that a Jehu will be a friend indeed, to those who in sincerity of heart look Sion-ward.

6. From hence the Saints and people of God may see what their work is, To bear the cross of Christ, in bearing witness against those deviations and apostacies, that are too too likely to over­run this generation of men; & to seek after the Lamb, the Lord Jesus Christ, for their Leader, and follow him whithersoever he will lead them: there's no doubt nor Question to be made, but his designes are right, and adequate to the will of his Father, who hath promised him the throne of his father David.

Much might be said to you (the children of the most High) of that full redemption, and great glory which draws nigh to be given to you for an inheritance; but I shall leave that, as the work of one more knowing in those great and deep mysteries of the Fathers love, then my self, being one who hath more need to learn and to be taught of the meanest and weakest amongst you: and indeed, none can make you sensible of these things, but the Spirit himself. Onely I have, out of that feast of far things, of marrow, and wine upon the lees well refined, that God hath prepared for his chosen ones; I say, Out of that feast I have gathered a collation for you, made up of such dainties, as I conceive most suitable to your present state and condi­tion.

[Page 48]

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

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

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

Isa. 4.2, 3, 4, 5.In that day shall the Branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely, for them that are escaped of Israel: and it shall come to pass, that he that is left in Sion, and he that remaineth in Je­rusalem, shall be called holy, even every one that is written among the living in Ierusalem: when the Lord shall have washed away the filth of the daughter of Sion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgement, and by the spirit of burning: and the Lord will create upon every dwelling place of mount Sion, and upon her assemblies, a cloud, and smoak by day, and the shining of flaming fire by night: for upon all the glory shall be a de­fence.

Yea, the Lord will answer,Joel 2.19, 32. and say unto his people, Behold, I will send you corn, and wine, and oil, and ye shall be satisfied therewith, and I will no more make you a reproach among the heathen: and it shall come to pass, that whosover shall call on the name of the Lord shall be delivered: for in mount Sion, and in Jerusalem shall be deliverance, as the Lord hath said, and in the remnant whom the Lord shall call,

For unto us a child is born,Isa. 9.6, 7. unto us a son is given, and the govern­ment shall be upon his shoulder; and his name shall be called Won­derful, Counsellor, the mighty God, the everlasting Father, the Prince of peace. Of the encrease of his go­vernment and peace, there shall be no end: upon the throne of David, and upon his kingdom, to order it, and to estabish it with judgement and with justice, from henceforth, even for ever.

Fear thou not, for I am with thee;ch. 41.10, 11. be not thou dismaid, for I am thy God, I will strengthen the, yea, I will help thee, yea, I will uphold thee with the right hand of my righteousness: Behold, all they that were incensed against thee, shall be ashamed and confounded, they shall be as nothing, and they that strive with thee shall perish.

Since thou wast precious in my sight, thou hast been honourable,ch. 43.4. and I have loved thee: therefore I will give men for thee, and people for thy life.

And the ransomed of the Lord shall return,Isa. 35.10. and come to Sion with songs and everlasting joy upon their heads: they shall obtain joy and gladness, and sorrow and sighing shall flee away.

The meek also shall encrease theirch. 29.19, 20, 21. [Page 49] joy in the Lord, and the poor among men shall rejoyce in the holy One of Israel: for the terrible one is brought to nought, and the scorner is con­sumed: and all that watch for ini­quity are cut off; that make a man an offender for a word, and lay a snare for him that reproveth in the gate, and turn aside the just for a thing of nought.

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

Mal. 4.1, 2, 3.For behold, the day cometh that shall burn as an Oven, and all the proud, yea, and all that do wickedly shall be stubble: and the day that cometh shall burn them up, saith the Lord of hosts, that it shall leave them neither root nor branch: but unto you that fear my name, shall the sun of righteousness arise with hea [...]ing in his wings; and ye shall go forth and grow up as calves of the stall, and ye shall tread down the wicked, for they shall be ashes under the soles of your feet, in the day that I shall do this, saith the Lord of hosts.

Fear not, O land,Joel 2.21. be glad and rejoyce; for the Lord will do great things.

The zeal of the Lord of hosts will perform this.Isa. 9.7.

What shall one then answer the messengers of the nations?ch. 14.32. that the Lord hath founded Sion, and the poor of his people shall trust in it.

Make hast, my beloved,Cant. 8.14. and be thou like to a roe, or to a young hart upon the mountaines of spices.

I am come into my garden,Cant. 5.1. my sister, my spouse; I have gathered my myrrhe with my spice, I have eaten my hony-combe with my hony, I have drunk my wine with my milk: eat, O friends, drink, yea, drink abundantly, O beloved.

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

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

FINIS.

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