The Kings Chronicle in Two Sections

CHAPT. I.

S Amuell is Israel's last Judge, and Saul their first King; called to that high office, and enabled thereunto by GOD Himself, raised quickly in his thoughts and disposition to the pitch of a King. Samuel do's not rule now (though well read and experienced in that Art) but orders and directs; gives Saul the honor of that hardest work, The ruling of the people, but tells him how to do it. Samuel speaks, and Saul hearkens, and all this while it was well: So long as Samuel ruled-out the way of government to Saul, and he followed the Rule, it was well with Saul and with all the people: The Lord made their Militia strong and successful to a wonder: When he transgressed that Rule, his spirits fell, and he from his princely dignity, thrusting himself besides the throne with his own hands. Notwithstanding the LORD wrought a wonderful deliverance for Israel by the hand of David, for which David was ill requited, for therefore Saul envied him, and turned the edge of his Militia against him. Saul should have fought the battles of the Lord, and have strengthened himself against the Lord's and Israel's enemies, he does the contrary, fights against the Lord and his servant David: Quickly after, his sin finds him out, and the Philistines (who gathered strength, while Saul strengthened himself against the LORD) drove Saul into the straits, and being there, he sought for Death from another's hands, and obtains it not; his own hand shall do him that favor (since he counts it so) and so is his own Executioner.

Thus I have, this once, for I shall do so no more, hudledup and crowded together, a large and famous Story, which contains many Remarkables of infinite use; That is it I intend: Therefore I will draw them out one after another, if at more length then is expected, the intent is good, that we may put the more observations upon them. The History begins,

AGe bath overtaken Samuel; and his careful government, which is a burden too heavy for him, he puts off from himself, laying the weight thereof on his Sons shoulders, Joel and Abiah , who judged the people at Bersheba, the very utmost City towards the South of Judea. The place was inconvenient and very remote; so were these two brothers, no less removed from the justice and virtue of their Father; They turned aside after lucre and took bribes. Bribes in the plural number; he that opens his hand to a bribe once, seldom shuts it afterwards: for the thirst of covetousness, the more it swalloweth, the more it drieth and desireth, finding taste in nothing but gain; and so for in-comes that way, they set the Law at a price, and sold Judgment and Justice to the best Chap-men, them that would give the best bribes for it: it follows, took bribes and perverted judgment. This injustice in their Judges, makes the Elders of Israel very earnest with Samuel to give them a King: they might justly ask a King now (they thought) an alteration and change in government, now that their Judges were so changed from what they were, and so wicked, had quite perverted judgment and justice. And so importunate they are, that they are resolved upon it, and will have no denial.

The Request is put up to Samuel with much importunity; he knows what to do, he enquires of his Oracle, asketh the LORD'S mind in this matter. The LORD resolves, him saying;

The People must know this, then perhaps they will understand,

Samuel does according to his charge; speaks unto the people in the same words: And they, like themselves, turned a deaf ear to all the persuasions and threats, which Samuel used; and they said, Nay but there shall be a King over us . The people will not be denied: As before, so they might have a god of their own choosing, and so soon as they pleased, if it were a Calf they cared not: They were as indifferent about their King, give them a King, that they may be like the Nations, and then they were well enough: for the manner of their King, no matter at all for that.

then Samuel hearing the People say so, took a vial of oil, and poured it upon Saul's head (who was gone forth to seek Asses, and (such was the Providence) found a Kingdom) and said, The Lord hath anointed thee to be Captain over His inheritance . Then shortly after having well rebuked and disciplined the people , he shows them their King openly; And all the people shouted and said, GOD save the King . Then Samuel told the People the Law and Statutes of the Kingdom, and wrote it in a book , and laid it up before the LORD; so dismissed the People; and they whose hearts GOD had touched, went home with their King: others, but they were children of Belial (evermore as deeply in love with vice, as good men are with virtue: and as over-hasty in their choice: so as quickly out of love with it) despised him saying, Saul was so wise as to hold his peace at that time, for he could not value himself, as yet; he took no notice of their contempt. Then Nahash the Ammonite came up and encamped against Jabesh Gilead; the People there fall presently upon Propositions for Peace, Make a Covenant with us, say they, and we will serve thee. Agreed said the Ammonite, but upon this condition, that I may thrust out all your RIGHTEYES . (That is the condition of an Ammonite; you must never expect better from him.) Hard terms indeed! The Ammonite was persuaded no doubt of an advantage sufficient against Israel: for, 1. He knew that many of the Israelites did not willingly submit to their new King. 2. He remembered that the Philistines had not long before slain thirty four thousand of their men of war . Besides, he had used great care and diligence, that the Israelites should have no Smiths to make them Swords and Speares : Neither was it long before, that the Bethshemites perished by the hand of GOD more then fifty Thousand . These respects, and what else I know not, made the Ammonite so proud in his Demands; He will have their Eyes, and their right-Eyes. It would lay a reproach upon all Israel indeed, and utterly disinable them for the War: for, though a man may do much by the help of the left-Eye, as some did with the left-Hand: yet these Gileadites, using to carry a Target upon their left-Arms, which could not but shadow their left-Eyes, should, by loosing their right, be utterly disenabled to defend themselves.

Better a just War then a dishonorable Peace. Gold may be bought too dear: so may peace. Had Israel given their right-eyes for peace, they had done then, as some would do now, purchase peace with the loss of Faith and a good Conscience.

We read on. Saul observes the people weeping; enquires the reason: understands it was, because the Ammonites had made such a proposition for peace. Mark now; And the Spirit of GOD came upon Saul. Now there is question about Israel's parting with their right-Eyes, The Spirit of GOD came upon Saul, raised up Saul's spirit to the height of indignation, so that his anger was kindled GREATLY: And that his indignation might appear, he hewes his Oxen in pieces; summons all his people, thereby assuring them, their Oxen shall be served so too, if they do not, every man of them fit for War, make their appearance presently: for they must venture the best blood in their veins to preserve their right-Eyes. The people will do it, for though the blood in their veins is dear unto them, yet their right-Eyes are dearer: But we must note as follows; The fear of the LORD fell on the people. What then? And they came out with one consent. And so the War began, and was quickly ended: for this unreasonable Demand, put courage into the King and people both. So Saul set his Army in Battle-array, Then he put the people in three Companies: and they came into the midst of the Hoast in the morning watch, and slew the Ammonites until the heat of the Day ^f . And they, that remained of the Enemies, were so scattered, that they, who demanded the two Eyes from the people, were not left, no not two of them together. And that was notable: for, as Samson said, GOD avenged them of the Ammonites, for demanding their two Eyes.

Now the People were well pleased with Saul, for they judge of Persons and things by the issue and success they have (violent lovers of the Prosperous, are base vassals to him, that flourisheth, and as dispitefully cruel against those, whom any worldly accident hath thrown down) we have a valiant King, said they, and who are they that spoke so contemptuously of him? bring the men that we may put them to Death. And Saul said, there shall not a man be put to Death this Day: for to Day the Lord hath wrought salvation for Israel . He had indeed; he gave Israel courage and glorious victories over that insolent adversary who delighted in proud wrath, and Saul did his duty in making acknowledgement, and giving the Glory to GOD.

All this while Saul prospers, for Samuel, a good man, and well experienced in Government, do's all, and all to render Saul Prosperous, and confirmed in his Kingdom. So, according to Samuells advice, King and people went down to Gilgal, made Saul King before the LORD there; and there they sacrificed Sacrifices of Peace-offerings before the LORD, and there Saul and all the men of Israel rejoiced greatly.

In the next Chapter Samuel reasons with the People before the Lord of all His righteous Acts; Convinceth them mightily touching his own Innocency and uprightness in judging them; and the Lord's Goodness towards them, from the days of Moses unto that day; Adviseth them to continue in His Goodness, and quickens them thereunto with a mighty threat, and so concludes the Chapter.

Now Saul, the third time is acknowledged King, having Reigned two Yeares over Israel (he did Reign many Yeares; but no more in God's account, He computes him but two Yeares a King for a Reason which follows) strengthened himself with a Guard of Three thousand chosen men, of which he assigned a thousand to attend upon his Son Jonathan. Jonathan with his small Regiment surpriseth a Garrison of the Philistines, smites them so, that he did but enrage the Enemies with that surprise: for presently the Philistines assembled Thirty thousand Charrets, and six Thousand Horse-men, and People as the Sands in multitude, and so Invade Judea. This sudden Invasion strikes such a terror into the Israelites, that some hid themselves, others fled and went over Jordan, others (for they were all in a strait, and distressed) went trembling to Saul yet in Gilgal, who feared as much as they. And now was the time when Saul should have cleaved fast to GOD, and His Command, for he was afraid, and then, said David, I will trust in Thee, and wait, for my hope is in Thee. And this Saul seems to do, and but seems, for, being appointed to attend the coming of Samuel Seven Days, He did attend till the last, and till part of that was spent too (But we must keep ourselves precisely to GOD'S time, and wait-it-out to the last minute, which a faithless man, a man of an hasty spirit ever, can never do. For he will make haste as Saul did) And then, seeing Samuel came not, and how the Case stood with him (for he had pollitick reasons enough, if these might guide us) He forced himself, made a breach upon his conscience first, then upon GOD'S Command, and an intrusion upon Samuel's office, and offered a burnt-offering. Samuel comes in the Nick of Time, while Saul was upon this holy work with his unholyed hands; heard Saul's excuse and plea for himself, which helped him not.

He that would not hear this charge of the Lord to observe and do it, must hear the Judgment of the Lord denounced by the same mouth; Thou hast done FOOLISHLY ; (there is folly in every sin, and the more sin the more the folly.) Thou hast not kept the Commandment of the Lord, therefore thou shalt not keep still thy Kingdom: Thou wouldest not establish thyself in the Power and Might of the Lord, therefore the Kingdom shall not be established unto thee: The Lord hath sought Him a Man after His own heart, to whose seed the Kingdom of Israel shall be continued forever ; And now the Lord accounts Saul a King no longer; he has the Title, the Name of a King and no more, in God's account, now that he hath not kept the Law, the Charge of the Lord which He commanded him. If Saul makes no account of the Law of GOD, the King of Kings, this Great King, will not account Saul His Deputy King: surely that is notable.

But yet Saul shall see a mighty Deliverance, and therein what the Lord can do for those, that keep close to Him, and His command, will trust in Him, live upon Him by Faith, when all means fail, (for there is the trial.) Thus it was; while the state of Israel stood in these hard terms, and the Philistines full of hope, that, having parted their Army into three Troopes , they might spoil and destroy many parts at once: Jonathan strengthened by GOD (in whom there is no restraint to save by many or by few :) and followed with his Esquire only, scaled a Mountain whereupon a Company of Philistines were lodged, (the rest of their Army being encamped in the plain adjoining) Their coming was discovered to the Adversary, and he plays upon them, jeeres and mocks at them very insolently, as men use to do a little before their Destruction; Come up to us and we will show you a THING . Jonathan and his Esquire took the invitation as a good presage; climbed up upon their hands and feet, and fell upon the Adversary: so the Enemies fell before Jonathan; and his Armourbearer slew after him , then they shown the Enemy a THING, which he little looked for.

what? we should not make it a question, To have peace with GOD: for then He goes along with us, and will be an Enemy to all our Enemies. It follows; This Allarum on the top of the Hill, quickly amazed the next Companies, then went down into the Valley, caused such a confusion there, that they slaughtered one another, instead of Enemies. There was also a trembling in the Hoast and in the Field, and among all the People: all trembled for it was a very great TREMBLING: and the Earth quaked too; and behold the multitude melted away, and they went on beating down one another. And remember we still Jonathan's confidence in his God; no way but is passable to faith, and no work but is possible. It is Jonathan's confidence; what can hinder God said he? The Lord can do what He will do, and it may be that the Lord will work for us (else we shall do nothing) for there is no restraint to the Lord to save by many or few. It is possible, said Jonathan, (it may be, nay it is very likely) That the Lord will work for us now; for He hath put a spirit of fortitude upon us two, and being so few now, He shall have all the GLORY: That consideration moves strongly, and so it works; for thus it was, every man's Sword was against his fellow, and there was a very great discomfiture. Moreover the Hebrews, that were with the Philistines (became of their party, fearing to be spoiled by them) took advantage of this destruction; saw plainly now, which side was strongest, (the manner of men) fell in there, to Saul and Jonathan, and slew of the Philistines great numbers: and they that hid themselves before, came out of their holes now, and, hearing that the Philistines fled, even they also followed hard after them in Battle. So the LORD gave Saul a glorious victory that day, and he saw the prophecy fulfilled, One did chase a thousand: and two put ten thousand to flight. And this was a good day, Saul and his people found a great spoil, they might have eat and drunk thereof and have praised God with the more cheerfulness of heart: for indeed the people were weary and faint. Saul will not have it so, he will be an enemy to himself; hath a way by himself, pleasing in his own eye, and that way he takes; he adjures the people saying, Cursed be the man that eateth any food until evening : so none of the people tasted any food; No, though the LORD (who gave them a good day, and gave them leave to be cheery and comfortable on that day) did almost drop meat into their mouths, yet no man put his hand to his mouth. Why? for the people feared the Oath . That was well; for, seeing they had charged themselves with an Oath, and about abstaining from food, a few hours, I think they did well not to be rash in breaking of it, though it was Saul's Oath. But Jonathan heard not the charge, and so meeting with a sweet commodity, put his hand to his mouth and found a great comfort from it. It was Honey before, but how sweet it was to Jonathan now, no man knows but the hungry soul, as was Jonathan's, who had scrabled up the hill, and done such exploits there; surely water out of a Rock had been honey to him, what was this honey to him at such a time! but he will hear that anon which will make him disrelish all. No sooner Jonathan had tasted the honey, but he hears of his Fathers charge: Then said Jonathan, my Father hath troubled the Land, for see what a refreshing I have had from a taste of honey: how much more, if happily, the people had eaten freely of the spoil: surely then there had been a greater slaughter. Behold yet a greater mischief: for the people flew upon the spoil; took Sheep and Oxen, and did eat them with the blood.

They might have tasted of the honey, yea and have eaten of the spoil freely, for God gave them a liberty; They would not take God's allowance: they did eat with the bload, and there was God's restraint.

Saul has a way now to make amends for all. And, truly, were it not that we must judge of Actions by the line and rule of God's word and will, we might think very well of Saul now, and of his Actions: he calls for a great stone, that shall be an Altar: and then the people shall slay the Sheep before the Lord and him, (a good way to make the people do things decently and in order:) then Saul will pursue the Enemy; but said the Priest, let us draw nearer hither unto GOD. What to do? to inquire of him. BUT HE ANSWERED HIM NOT THAT DAY. Mark that; If thou art in earnest, and dost expect, That God shall answer thee, thou must not then go thine own way, according to the answer of thy own heart, but after the line of God's word and will. Saul had done that day as his own counsel had suggested; then he asked counsel of GOD, but God answered him not that day.

Yet Saul goes on; asketh counsel when he pleaseth, and when he pleaseth he forbeareth: he had taken an Oath of the people, he should have asked counsel before, and then he had not done it; But now it was done, he might have advised whether he should now do as he had sworn; Though, indeed, I may advise about the breaking of an Oath taken rashly: but no advise must be taken about the breaking of an Oath, which I have taken ( 〈 in non-Latin alphabet 〉 ) wickedly: no question about the breaking of that. Saul adviseth neither before nor after, but sweareth again, That, as he had sworn so he would do, put that man to death, that had eaten that day, and so finds him out, that had done it, and it was his Son Jonathan; and though it was even he, yet since he had tasted Honey, he must taste of Death too;

What! Jonathan die? said the people: he who hath wrought this great salvation in Israel? God forbid! as the Lord liveth there shall not ane hair of his head fall to the ground, for he hath wrought with GOD this Day; so the people rescued Jonathan that he died not.

Object. How now! now the people commanded, and not Saul (their King) for their word was the Law.

Answ. It was indeed; and therefore it was the best reason that the people's word should stand; for their word was Law: the Law of God given them from His own Mouth; Thou shalt ENQUIRE and be shown the sentence of judgment between blood and blood; that innocent blood be not shed, and so blood be upon thee; this was Law; Now mark the judgment upon the man, that shall break this Law; he that doth violence to the blood of any person, shall flee to the pit, let no man stay him.

Object. What was this to Saul; he could make a Law, and why might not he break a law.

Answ. He might break a Law of his own making, he might be bolder there; but he must not be bold with GOD'S Law?

Object. Let Saul look to that: and the people to their obedience.

Answ. So they will; they will obey the King conditionally, so he commands by Law, for that is his Book, and his Land-mark, his directory, and boundary both: They will obey the KING of Kings absolutely, for so He must be obeyed. And this is His command; Thou shalt rise up for the blood of the innocent, thou shalt not consent to the shedding of it; They must quit their eyes in this case, as well as their hands; our hands have not shed this blood, nor have our eyes seen it : Had their eyes seen innocent blood shedding, and not come-in to rescue the innocent, they had not been innocent; innocent blood had been upon them; what we suffered to be done and could have hindered and did not, we have done it, and blood is upon us.

Object. But Saul had sworn.

Answ. What of that? It may be, they were sorry their master had sworn so rashly: but that should not hinder them to do according to Law; for they swore too: They had bound themselves a little before with Saul's cords; it was about matters indifferent, eating and drinking; they might eat, and they might abstain: Here was another case, the case of innocent blood, a precious thing; It is not said, you may shed it, or you may forbear: therefore Saul's Oath should not bind the people now; they will show Saul the sentence of the Law, that is a binder, and so they resisted Saul, if you will call it so, he shall not shed innocent blood: and so they did well, and their duty, and he should have thanked them for that; They resisted (we must hear that word) the perverse will of Saul, and obeyed the holy will of GOD. A servant must not obey his Master to the prejudice of his Master; he must not obey his Master against his Master, his sudden will against his deliberate will. And truly it appears from the Text, that as the Peoples plea for Jonathan was the same which Jonathan used for David; [The LORD wrought a great salvation for all Israel, thou sawest it and didst rejoice, wherefor then wilt thou sin against innocent blood, to slay Jonathan without a cause:] So, Saul better bethinking himself, was as well or better pleased with it. Certain it is, Saul was then much encouraged; then he ceased from following the Philistines, and fought against all his enemies on every side, and whithersoever he turned himself, he vexed them : But he bent the strength of this battle against the Amalekites, smote them and delivered Israel out of their hands: yet so, as he strengthened himself still against the Philistines, with whom he had sore war all his days; and when Saul saw any strong man, or any valiant man, he took him unto him.

But yet;

Saul must not leave the Amalekites so; he had smote them, and delivered Israel out of their hands; that was well for that time: But that is not enough against Amalek, an old, subtle Adversary, and as bloody, and GOD remembers him of old, how treacherously he dealt with His people, walking along the way, doing no hurt, would rather die then do wrong and pillage: these poor people Amalek smote, even all, that were feeble (not able to make any resistance) when they were faint and weary he smote them; as he do's, that seares not GOD. Now this comes into remembrance with the LORD,

Saul stands charged with this revenge, he must execute this vengeance; he must wash the Churches feet in the blood of these slain: GOD has provided him a mighty Army now for this very time and end, for the execution of this vengeance; he numbers his Host, finds them to be no fewer then two hundred and ten thousand fighting men: and now he must pour down upon the Churches treacherous Adversary, The fury of GOD'S anger, and the strength of battle ; Saul smote Amalek before: now he must destroy him utterly, and all that they have; he left Amalek a name before, now he must blot out the remembrance of Amalek from under Heaven; he must not forget it . The charge is as full from Samuel's mouth (and he was the mouth of the LORD) as could be put into words, and it is the last Proposition of Peace, that Saul shall receive from the LORD; if he hearkens and do's accordingly, a blessing follows; if not, he shall hear the curse and feel it too, cursed is he that doth the WORKE of the LORD deceitfully: (execution of judgment upon the Churches Adversary, is the work of the LORD) and (when the LORD gives the Sword a charge) Cursed is he that keepeth back the Sword from blood. We have heard the charge.

The Israel of GOD have the same Adversary now, as Israel had then, not in name, but in nature the same: An old Adversary, as treacherous, as bloody: If their superstition be out of ignorance, (as in part it may be) yet their cruelty is from malice. Israel stands charged against this Adversary, as fully now, as Saul then; this I could make as clear as the Sun. But because I have no space to make paralells here: I must let it pass and take in three things here more essential to the Text. 1. How Saul answers this charge; Deceitfully. 2. What his Defense is; weak and fruitless. 3. How Samuel argues the case, and at length convinceth him.

1. Saul heard Samuel in all this, he gave him his ear, but his heart went his own way; he did not obey, or, if he obeyed it was by halves, and an half obedience in GOD'S account is none at all; he did not obey indeed , as the expression is often, he did not follow the command FVLLY ; he utterly destroyed all the people with the edge of the Sword, and everything that was VILE and REFVSE, that they destroyed utterly : But the BEST, and all that was good, he would not utterly destroy. Nay, the chiefest head of all he spareth, that delicate person, the King, him he spared, whose Sword had made so many women childless; him he spared, he would not smite him with the Sword, he was too precious in Saul's eyes being King; and the more vile in Samuel's eyes, as appears afterwards, for he hewed Agag in pieces before the Lord in Gilgal. A murderer whatever he be, King or no King, must not be spared, He has Polluted the Land: for blood it defileth the Land; and the Land cannot be cleansed of that blood, but by the blood of him that shed it . Saul spared him, and the sailings, as we heard: (the same partiality is used still; the greatest sinners and sins escape still; that which is pleasing in our eye and desirable, we will have spared.) Thus Saul halves out his duty, and his obedience is in GOD'S account, as his execution upon Amalek, VILE and REFVSE: We must then note once for all, That a right obedience is strait to the Rule, carries level to the command, and does fully thereafter.

2. And we will take Saul's Defense, and Samuel's arguing against it altogether. Saul has done so contrary, as we heard, and yet he thought in his conscience (see how unable we are to see ourselves; and how blind we in our own ways; how brawned also the conscience may be by often forcing the same) Saul thought verily that he had done very well, and so he pleads for himself, and Samuel against him: and a great while it is (for it is the greatest work in the world, to convince a sinner, indeed it is GOD'S work, the hand of GOD must be there) before Samuel can convince Saul, that in sparing the Enemies of the LORD, he has committed a sin, which is as the sin of witch-craft. We must hear his plea (for the heart is cunning, and has a thousand shifts, excuses and puts-off) this he says first; The people spared , &c. Samuel fits him there; a Rulers plea has not half the strength he thinks it has; this excuse will aggravate his fault. The people spared, said Saul. No, thou didst spare, saith Samuel; the charge was given to thee; it is not considerable, what the people do in such a plain case, When thou wast little, wast thou not made the HEAD of the Tribes.

Let me tell my thoughts here, and how I was mistaken: Why? Because he was head over the people, their King.

But Saul is not convinced yet, no not with all this: See! when the conscience is brawned and hardened in it's own way and work, how hard a matter is it to make it sensible! Has Saul done wrong! Hear him what he says; Yea, I have obeyed the voice of the Lord, and have gone the way, which the Lord sent me.

but the people (thinking themselves wiser) reserved those chief things for excellent purpose: What was that? To sacrifice unto the LORD thy GOD. As specious a pretence as could be: Though Saul was lame in his obedience, as all men are, nay he was infinitely short here, yet his heart was sound to GOD-ward, and toward his Religion, as hearty a soul as was in the world (if we can believe words) he had reserved the best things. What to do? To sacrifice unto the LORD thy GOD.

Now Samuel will stop Saul's mouth, and make him speechles presently: For Religion is his pretence, the established Religion now, a Sacrifice, forsooth, and burnt-offerings! Do's he flash so, with his false light, before the eyes of a Seer! Now Samuel will thunder.

3. Vain man! Dost thou boast of Religion (A binder to God) and walkest loose with Him, or fast, but when Thou pleasest! Speakest thou of a Sacrifice before the LORD, the Great GOD, and art a rebel before Him! Wilt thou make a show to comeup to the LORD with the Sacrifice in thy hand; and yet walkest every step contrary to His command! Tell me, for thou shalt be witness in so clear a case; did the Lord, or I from His mouth, speak a word unto thee of a Sacrifice unto Him? Thy ear is witness, thy conscience also; That the Lord said, OBEY MY VOYCE : He said not, Thou shalt sacrifice unto me. He loathes a Sacrifice from that hand, which acteth contrary to his mouth: It is an abomination, as Sorcery, or Witch-craft in the eyes of His glory. Thou hast slain an Ox for Sacrifice: it is, as if thou hadst slain a man, no better in God's account, even such an abomination: Thou wilt sacrifice a Lamb, and the male of thy flock, that is thy pretence; go, cut-off a Doggs neck; it is all one, one or the other in point of acceptation, for Thou hast chosen THINE OWN WAYS .

Saul is now as a dumb-man, speaks not yet, but hearkens, when he shall hear a word of comfort. Never. If he had hearkened before, he might have heard a blessing, now he must hear the curse, which still follows a deceitful work, Because thou hast rejected the word of the LORD, He hath rejected thy sacrifice. But that is not all; Saul could have endured that, though nothing more grievous to a true Israelite, then the casting forth of his prayer. Saul must hear more, He hath also rejected thee from being King. That went to his heart; The punishment of his sin, rejection from his Kingdom. High place in the world, credit and esteem in the eyes of men, was Saul's glory: He is touched there in the tenderest part, and that opens his mouth to confession, and that is full now and ingenious; Indeed he spake much better, than they, who will not be accounted half so wicked; I have sinned, &c. he prays Samuel to pardon his sin; Samuel cannot. Then to return again with him, Samuel will not: and he gives him his reason, puts it upon the file for everlasting record; Thou hast rejected (my word) The word of the LORD: I will not return with thee, who hast entertained me with a complement all this while, not regarding my word, though the word of the LORD: and that all the world may know how dangerous a thing it is to reject this word; Samuel adds, what Saul must here the second time, nay the third time, (if we have observed it) and all that follow after him, for it is written for the generations to come;

And it is twice repeated in this place, because it is certain. As Samuel was turning about to go away, Saul holds him by his skirt; so desirous he was of the Prophets stay with him, and to have a comfortable word from him; and he held him so fast, and the Prophet was so resolved to go his way, that he rent the Prophets mantle, and so received a sad token and sad words besides, touching the fulfilling of what was threatened. The word of the LORD was rejected; the threat was denounced from the mouth of the LORD, all created strength could not hinder the execution of the same word; and now Saul had the sign in his hand, Thou hast rent my mantle, the LORD hath rent the Kingdom of Israel from thee this Day, and hath given it to a neighbor of thine, that is better then thou. Samuel could not give Saul a word of comfort now. Saul's time is past; his season over. Samuel had spoken to him many words for his Direction, he would have none of them: Now he shall not have one word of comfort. So when Samuel had done execution upon Agag (very confident, that having escaped Saul's Sword, he should escape the Prophets weak hand also, but it was not so, when Agag said, The bitterness of death is past, when he was at the height of his hopes, then Samuel laid him low, and hewed him in pieces) and when he had done so, he left Saul, and saw him no more, nevertheless Samuel mourned for Saul. Indeed it was a sad case; And ponder it well all we that forget GOD, and reject His word: for if so, the next news we must look to hear, is, a rejection from the Kingdom: And if it were from out of a Kingdom, that may be shaken, the news would be more tolerable, but it is a castingout from that Kingdom, which shall never be shaken. But as Saul was shaken, so shall we be shaken out of it, if we walk as he did, so contrary. The LORD doth not blame Samuel for this his mourning; but tells him, he may mourn too long for him, whom He hath rejected : Fill thine horn with oil and anoint him whom I have provided, A man after Mine own Heart, and most pleasing in Mine eyes, but the most unlikely in man's eyes, and amongst his brethren, for man chooseth by the Eye, and I the LORD by the heart. The Prophet startled at this, goes a little backward: for the best Prophet that ever was in the world, had his infirmities, How can I go, says he, if Saul hear it he will kill me . Do as I bid thee, says the LORD, winking at his infirmity; Samuel went and did accordingly. David designed to the Kingdom before, is now annointed with fresh oil, (but soft) he is not King yet; he must go as every true Israelite to his Crown, he shall pass through the straits; he shall fetch many a weary step, before he comes thither, up and down; then up again, and then again so low, that he thinks he shall never rise again; he thought Samuel a very liar , that told him of a Crown. But more of this in a fitter place.

Saul is in the Throne now; and having turned his back against the LORD, the Philistines turn their faces upon him: Their late Disasters they impute to second causes: (A Philistine cannot see the Hand of GOD, unless it be as plain, as was the writing upon the wall , so visible) it was a chance, a mistaken Alarum, whereby their Army, possessed with a panique fear, had fallen to rout: They have mustered their Army again, and encamped themselves so near Saul's Army, that they must try it out in a Battle. But yet to save shedding much blood, they would decide the matter by single combat: and out-steps Goliath a mighty fellow, that feared neither GOD nor Man; he under-takes to defy the whole Host of Israel, provokes them with despiteful words, as a Philistine will do, who persuades himself, that all power in heaven and earth, is in his hands, and so he blasphemed the LIVING GOD, David heard all this, and more; for he was come up to the host to spy there in the PRIDE and NAUGHTINESSE of his heart, said his naughty brother, for he envied David (he shall have as many discouragements from man as may be, yea from the sons of this Master)

He came down to inquire of their welfare in this dangerous time; and he brought them Bread and Cheese, that might have stopped a brothers mouth, for that was his arrand from their father: But GOD had another business for David to do; now, he shall make a famous entrance into public notice of the People: And so David stands out, notwithstanding all the pull-backs, he will encounter with Goliath that he will, for he remembered well what GOD had done for him, he had taken a Lyon by the beard and a Bear too, both rose up against him, but he plucked them down and laid them both low enough. Did David's hand gain this Deliverance? No, GOD with him gave him this victory , a little before (as an experiment that David must trust him now; and so David will trust in GOD forever. So he puts himself in a posture of offense, buckles his Armor about him: What Armor? Armor of proof it was, I cannot show it to your Eye, so Spiritual it is. That which was in sight was very weak (as the Churches Armor is) and contemptible, both his Person and his Armor; Yet David said to Saul, let no man's heart fail because of this Philistine: Thy servant will go and fight with him: Then read the reasonings betwixt Saul and David, (as are the reasonings betwixt flesh and spirit:) David answers all with an experience of God's good hand with him; Why then said Saul, go and the LORD be with thee : (A gracious word,) but go like a Warriour, in complete Armor; take mine, and on with it, so David did: But he could not go in it . No indeed; for no Armor will fit David, but Armor of God's appointing be it never so contemptible; and that he had provided before: and being well girt with that, intimated before, he took a staff in his hand, and some Choyce stones cut of the Brooke: and when the Philistine thought verily to swallow David up, he darted a stone, which the Lord carried to the Philistines forehead, made it sink down therein ; and down he falls upon his face to the Earth. Then David skipt to him, and, having no Sword in his Hand (that made the conquest more glorious) drew out the Philistines Sword, and therewith shaved off his crown by the neck. And having discomfited the whole Hoast now, and exposed them to slaughter, away he brought the head to Jerusalem, but the Armor he put in his Tent .

Now we must turn back, and look over all this again for mighty reason: for, as David's slaying the Lyon and the Bear, made him confident he should serve the Giant so too: So, David's victory over Goliath then, gives the Church assured confidence forever. We must then behold these two warriors; the disadvantage in their persons; their Armor and weapons, all which make the victory more glorious, and tell us plainly, That it is of mighty concernment to the Church forever.

1. The Combitants are, Goliath, a Giant, a man of war from his youth; and David but a Youth, as Saul said, a stripling.

2. Their Armor! there is no comparison there; for David has none at all; But read I pray you, how Goliath is furnished;

Thus you read; An Helmet of brass upon his head; a Coat of Maile about his body; Greaves of Brasse upon his legs; and a Target of Brasse between his shoulders. 3. The Weapons, as unequal too; Goliath had a Sword, and a Spear, and a Man carrying his Shield before him; David is his own Man, well able to carry his Armor himself, for his Armor is but a Staff, and a Sling, and a Scrip, and a few smooth Stones within it: There were all the disadvantages in sight; and whosoever walked by sight would have disdained David as Goliath did, and have given Goliath the victory before they fought. And yet there were those advantages on David's side, (and some of them in sight) that it was not possible but David must have the victory; For 1 Goliath was a Philistine; David an Israelite: Goliath hated of GOD; David was believed; for the Disproportion otherwise, in the bulkinesse of the body, &c. that is of no account; Goodness is a better safeguard then Greatness; No matter how big the Churches Adversary is, how stern or how big he looks, though a man of might and of war, and has a face like a Lyon: What though? Put it down for a conclusion drawn from the experiences of all ages; what? He is as weak as water; and as a Dove without an heart, THAT hath PROVOKED GOD. Go-on, and fear no colors, for this was written for the generation to come. And; 2, None of all that Armor before mentioned is of proof: It cannot keep off the vengeance of the Almighty. Goliath stretched forth his hand against God; and strengthened himself against the Almighty. What then? His Armor shall do him no good; The LORD will run upon him even on his neck, upon the thick bosses of his bucklers. It was so, and it will be so to the worlds end.

Object. But David seems to be a naked man.

Answ. True, he seemed to be so, but he was in complete Armor from the head to the foot. The Lord was his Defense; he had said of the LORD, Thou art my shield and buckler.

And,

3. What is a Sword and Spear? vain things, and so is he that formed them, these shall not prosper against David: But are not these instruments as like to prosper in Goliath's hand, as a sling and a stone in David's hand? No, This stone and this sling must prosper, for it must do execution upon God's enemies; and, because these are unlikely things, therefore more likely to prosper; GOD will do the greatest matters by the smallest instruments. Why? That He may have all the glory: that is the reason. Surely the Lord will confound the enemies of His Church by means, and ways very improbable, and unlikely, as weak as water. We cannot tell, for perhaps it never came into our thoughts, what means the Lord will use in confounding the pride of his Adversaries: But thus we have heard and seen, and so we read;

Why all this? That no flesh should glory in His presence. And;

4. We must observe the manner how these Soldiers address themselves to the Battle. Goliath marched on like a Philistine, cursing David as he went; David went on with blessings in his mouth. Goliath maketh toward David in his own strength, and the strength of his gods; David goeth against him, not in his own strength, but in the Name of the Lord of Hosts, the God of the Armies of Israel. What follows? Whom thou hast defied: And will God help them who have cursed His children; blasphemed His Name; and defied His Hoast? certainly God will destroy them utterly. And this was David's confidence; and touching himself also he should overcome, and be victoriovs, for he had sought his God, and He is never sought in vain; he trusted in God, He will never deceive that Trust; he went on in the Name of the Lord of Hosts, it was not possible then he should return ashamed. Let the Redeemed of the Lord say so, for His mercy endureth forever. As David set his foot upon Goliath, so shall the Church, the servants of the Lord, set their foot upon the neck of their Adversaries; nay, they shall wash their feet in the blood of the slain; there is the conclusion.

We read on, and find, that after this victory Saul enquires after David; takes so full notice of him now, that, indeed, he Eyed him continually, from that day forward; and he bends all the force of his Militia against David; He ceaseth not to offend David therewith till the day of his death. How David defended himself, and how justly, will be inquired into, and resolved in a fitter place: so as he that will understand it may be fully satisfied therein, and he that will be ignorant let him be ignorant still. Saul did seek the life of David; from that very day he had the victory over Goliath, in which bloody mind he continued till he died.

We will then turn over, and look upon him in the power of the Enemy, and in the hands of death; and hear him what he saith, for there-out we may pick a great lesson; To take our season of seeking after God; We read;

What should he do now? Let him go to the Prophet; that he cannot do, for the Prophet is dead; There are other ways to be taken, and whereby to know God's mind, and other Prophets also, if not, let him inquire of the LORD; so he does; Saul inquired of the Lord but no answer now; The Lord had answered him fully and plainly, what His will and pleasure was; Saul hearkened not, for he obeyed not; Now he asks again and again, all in vain; He, that would not hearken when he might, and was commanded, shall inquire now and have no answer; Saul inquired of the LORD, the LORD answered him not, neither by Dreams, nor by Urim, nor by Trophets: What will he do now? He is resolved to inquire of the Devil, to see what he will say. See here a sad case! That man is in straits indeed, who expects enlargement from the Devil. But mark his complaint, that he puts up to the Devil; I am sore distressed: he took a bad way for help, to seek for it from his greatest Enemy. But what troubles him? The Philistines make war against me: Nay that was not it; so they did before, the Moabites too, the Ammonites, Amalekites, the Arabians also, all the world warred against Israel; therefore the trouble was not in that; No, but here it was, this was the trouble and sore affliction, which was like a Sword in his bowels, yea like the gall of Asps there. GOD is departed FROM ME: This was it, I-cabod, the Glory is gone: the Nations are angry, they will come upon the Land from every quarter; Let them come, they shall not distress the Land, with all their strength; But, does this follow; God is departed from a Land, then all created strength cannot safeguard the same: if the Enemies were all wounded men, yet they shall destroy all the Land, and take the spoil. And this was Saul's case, God is departed from me. The saddest complaint that ever was heard; Consider well of it, and you will say so too; suppose the Adversary entering the doors, treading upon the man's heel, pangs are come upon him, the pain as of a woman in travel; his Soul is upon his lips; he is entering into the chambers of Death: and his case is the same with Saul's here, GOD is departed from him, He answers him not. Certainly, neither tears, nor sighs, nor sobbs, can point out this man's complaint; the grievousness of this case exceeds all comparison. And this was Saul's case then, that it may not be our case anon, Let us consider with all our hearts, how equal and just it was, that God should leave Saul at this time, and afford him no answer. God was with Saul, prospered him exceedingly, gave him glorious victories, Saul was not aware of all this; God answered him again and again, told him what His express will was; Saul rejected it; now God departs from him, and answers him no more: A man will drive hard for comfort at such a time, but he will mistake his way as Saul did his, goes for the living to the dead, nay worse, from God to the Devil, he seeks answer there at the Devils Oracle; And behold worse and worse, Saul cannot endure to hear it, but falls straight-way all along on the Earth . When he sought counsel of God, he was always victorious; Now that he sought counsel from the Oracle of the Devil, this was the answer; And so it was, for answerably it follows; That, both himself, and his three sons, with his nearest and faithful servants were all slaughtered by the Philistines: his body with the bodies of his Sons (as a spectacle of shame and dishonor) were hung over the walls of Bethsan: and there had remained, till they had found burial in the bowels of ravenous Birds, had not the grateful Gileadites of Jabes stolen their carcasses thence, and interred them. This was the end of Saul; such as might tell all the world; That now the blood of God's Priests , which Saul shed; and of David, which he would have shed, was required and requited. Let us note it more particularly; What was his end? very desperate. The Battle went sore against him, and he was sore wounded of the Archers. Then he said unto his Armor-bearer, draw thy Sword and thrust me throw therewith, His Armor-bearer refused: Did he well, in disobeying? Yes, for he disobeyed the desperate will of Saul, which a man may do, and yet do the greatest right and justice to the King; Yes, though he had held Saul from falling upon his own Sword, and so restrained him from being a self-murderer. But Saul was left to himself, and so he died; he took a Sword and fell upon it. A desperate execution. He was an Enemy to good men while he lived, and now he died, he is an Enemy to himself. He lived and died a murderer: he fell upon his own Sword, and so Saul died. His burial we read before: His life, death and burial all three well agree together; The greatest part of his life was spent in persuance of God's friend, (see the Relation all along) The last Act of his life was violence upon himself from his own hand. He had driven David (the head of his Tribes, and after Oil had been poured upon him: and who so faithful among all Saul's servants as David was ) from abiding in the Inheritance of the Lord: Saul's head was taken off, and his body exposed to the weather, fastened to a wall; no more accounted of, then a despised broken Idol; or a vessel wherein is no pleasure. Saul had slain the chief Priest, and all his Fathers house, then Priests of the Lord; he had smitten their City with the edge of the Sword, and all therein with the edge of the Sword, (it is twice repeated, to show the bloodiness of that execution;) Now his lot shall fall-out unto him, and this the portion of his measures: All Saul's Sons are slain; he is written a Man Childlesse to all Generations; some of his seed remained, but none prospered to sit upon the Throne, and Rule anymore in Judah .

We must repeat this once more, for so I find it in the Sacred Writ, because we may receive from it a sure instruction: That we do not transgress against the ANGELL of the LORD; nor reject His Word; That we continue seeking Counsel at His mouth; and if He answer not, yet wait; if we die, let us die seeking; while we wait there is hope; depart from Him, there is no hope; go after other gods, and then certain destruction, as to Saul; So Saul died and his three Sons, and all his House died together, for his transgression which he committed against the Lord, even against the word of the Lord, which he kept not,

Therefore he slew him, and turned the Kingdom unto David the son of Jesse.

He succeeds Saul, and him, his Son Solomon (of them in their own place) Solomon's Wives turned his heart from GOD ; therefore the greatest half of his Crown must be rent from his head, for the greatest part of his people turned from Jerusalem: but not in Solomon's days. He had many Wives, and almost half as many Concubines; yet but one Son, to whom he must leave (with sorrow enough) all the labor he had taken under the Sun . At that time Solomon made it a question (though we think he was too well resolved at that point) who knoweth whether he shall be a wise man or a fool? The man that came after him a child in understanding, resolves that question, and puts it out of doubt before all Israel in the next Chapter.

THE ACTS OF REHOBOAM. CHAP. II.

R EHOBOAM begins his reign well, for he begins with Counsel, which, as it may be, and be taken, gives safety and establishment . But, though he was now forty years old , (A man in years may be a child in understanding: The Word of GOD made his Grand-father wiser then the Ancients ) yet had he not the judgment to discern of Counsels, (the very test of wisdom in Princes and all men else). That

.

Now I have again huddled-up and thronged together great matters, which concern us not a little to consider of now: for the not considering thereof, when time was, lost Rehoboam more then half his Kingdom. With GOD'S leave, and we have His leave, and command both, we will lay all our heads together, ponder the PETITION, which ALL ISRAEL put up to their King, the justice and equity of it, the Counsels about it, and the determination there. No doubt of it, the sure WORD of GOD will direct us our way here, and instruct us to discretion; for, by His grace, we are resolved to keep close to that Guide.

He made it GREEVOUS, now therefore make our yoke SOMEWHAT easier, and we will serve thee. There is the Petition. It will appear anon to be a Petition of Right. Hearken now what is said against it.

He has said. I will not say he has spoken like a Bishop, in his own sense; but this I will say, and make good; he has in all this, spoken nothing to purpose; and yet not a little to the scorn of Israel.

1. Nothing to purpose; for he has mistaken the time. He speaks of Solomon in his glory, I mean worldly glory, I shall speak of Solomon (so far is pertinent to this place) in a most inglorious condition, when his heart was turned from the GOD of Israel: and then sure enough, from the people of Israel, and then he might lay yokes upon the necks of Israel.

2. Nothing to the purpose. He spake of burdens and servile works, and restrains them to the drudgery about the Temple-work, and other buildings and calls it so, a drudgery: I shall account the work there to be honorable, and prove from God's mouth, other services to be drudgery indeed, the lowest, the basest, that can be imagined, and most unbeseeming Israel. I say again, not a word has he spoken to purpose, for to speak more plainly to the lowest capacity. What though no true Israelite be employed in the repairing of Paul's: and they that do their own service there, have a full and fat requital: Do's it therefore follow, That no yokes lie upon the necks of Israel? I do not say, what yokes there are, but I say the Laborers there may have their wages for their work; and they that do a kind of service there, may have a full allowance for that, and yet for all that there may be a grievous servitude upon Israel. He has not spoken to purpose; but he has spoken,

2. Not a little to the scorn of all Israel. He says the multitude is ever prone to pick quarrels with their Governors. True, they are so; and I add,

But yet, he must not lay this reproach upon Israel and upon ALL Israel; but so he does: Some may complain, nay many even of, their blessings, and account them burdens; but surely Israel and ALL Israel will not so do; if all complain, and with one consent (so they did here) charity binds me not to judge rashly here, for there might be grievances, and but an equal request to their King, that he would lay them untoheart.

Now let me add this too, and then I will go-on to prove,

But this is the conclusion; He that is prosperous, and lives at ease, cannot judge of Israel's yokes.

With GOD'S help, I will now prove what I did but say before, keeping by His good Hand upon me, close to His Word, that I may not transgress in so grave a point, about yokes; and in so general a complaint about them, put-up by ALL Israel, and some amongst those All, the best Priests in the world, as will appear anon.

And what if I should say first, That the magnificence of Solomon's buildings; The state and glory of his Court; The attendance there might be burdensome to Israel, might prejudice the private wealth, the attendance of private and home affairs: And if so, that was a yoke to the people: I am sure such a yoke which presseth them most. It has been said of old,

But I pass over this, which yet might be a Greevance, as not considerable in this weighty business.

I have one Reason so pregnant of proof, That Israel had yokes upon them in the days of Solomon, That, though all the Bishops, that were in England, the two Arch-Bishops also (I know but one, and he has another Name, and of another institution) do say the contrary, as they have been bold that way, I dare say, no man, that will read this, will believe them: for with God's help I shall prove the contrary to them, from God's own mouth, and then, I hope, Israel's petition then, shall be cleared to be reasonable and just now; and every such like petition shall be graciously answered by the King of Israel, in His good time: I must premise first before I prove, and conclude: And it is no more, but what is legible to all the world; It is this; That

Solomon had married the Daughter of a strange god ; She brought her god with her to his Court, for it was a moveable thing, it might be carried in a Cart, or in a Ship, or upon men's shoulders, whether the Queen pleased; And as legible it is to all the world that there this god was, and well esteemed of by Solomon, for he worshipped it, and then it stole away his heart, and turned it from the living God. Nay he had many strange Wives, and as many strange gods, which they had brought along with them, being, as the other was, moveable and portable things.

If it was so, and so it was, for he that runs may read it, Then we conclude, That when Solomon served strange gods, Israel was yoked; Then they did do or see such services, as were burdensome unto them, neither easy nor ingenious nor becoming Israel: Let another think, and say as he thinks, That the only drudgery is to carry burdens for Templebuilding; which, he says, Israel was freed from: I must think that it is an honor to an Israelite to do any work there, though it be but for the removing, or carrying-out rubbish thence: as it was to be a door-keeper there: But this serving of Idols, humbling before them, the creature before the work of his hands, (an abominable Idolatry) this is drudgery indeed, a servile work for Israel (by your leave) not free, (though easy) nor ingenious. And surely such services were done by Israel now, now that the Queens had turned away the heart of their King from the true GOD, and were all, King and Queens and all abominable Idolaters, Then Israel was yoked sure, not affianced, but married to strange gods, Now that their King was joined to them, and humbled before them: unless we are so charitable as to think, that the King and his Queens went alone in an Idolatrous way, and none or few of Israel with them: but that is not imaginable; for Kings and Queen's both are leading hands, or as the Ship Admiral, that carries the Lantern, all steer their course after. Such persons always carry their train with them: look which way they go, though never so wrong a path, we shall see (anon) companies blundering on in the same way, AND ALL ISRAEL WITH HIM . Certainly then, even in Solomon's days, there were services, if not enjoined Israel, yet done by Israel, and before Israel, and before the Sun, which were to Israel (if true Israel) grievous and burdensome; as goad's to their sides, yokes to their necks, and pricks to their eyes.

Object. Yes, this might be; But these yokes are too spiritual for the people, they can neither see them, nor feel them: It is not their manner to complain of these: Grant them their outward liberties; take off the yoke on their jaws; make them free-Men; free from bodily servitude; then lay meat before them, they will fall too, like beasts, minding their manger; let their King and his Queens worship stocks, and stones, and Devils too (the sacred Scripture saith, so they did, and yet) what care the people, they are in servitude to none, and Meat is before them, what care they.

Answ. It is true enough, so careless and brutish commonly we are; but Israel not so; or if some, in name so, yet not All.

Object. But we mistake the purpose of this objection, which is this, That Israel was a free people under Solomon; he put no heavy yoke upon them, no grievous servitude.

Answ. The truth is, for I would carry-on the Readers understanding clear in this point, The sacred Scripture is not express here, It says not in these words, That Solomon laid a grievous yoke upon his people: That which is written is not so express, and yet the sacred Scripture, I think, is clear in this matter, as we shall see anon.

In the mean time I would ask the man that is best read in the Chronicles, whether ever he read such a thing as this; That the Daughters of strange gods came into a Land, brought their gods with them; (for that is the manner) their Lord joined his heart to them, and turned away from the Living God. (So did Solomon:) And yet notwithstanding all this, the Reader, consulting with the Records of Time, finds not any Yoake upon the people at such a time; no services done by them, but what were easy and ingenious. I will not trust to my reading, though this I can say, I have read the Chronicles, and this is the result from my reading; That, when abominable Idolatries were countenanced, were practiced in a Land, I mean Israel's Land (though I need not restrain it so, for I have read somewhat in the Chronicles of other Nations also, but Israel's Land, where Idolatry is established by a Law, and so it might be said to be in Solomon's days, for what Queens and their King do's is a Law to the people; But I will say no more but this,) when Idolatry is practiced, is countenanced in a Land, Queens serve abominable Idols and their King too: It follows in the Chronicle, not Israel's only, but English, French and Spanish,

Nay, let me add this here, from out of the Sacred Chronicle (that is the Oracle) he that reads shall find it true, That when a Daughter of a strange god, came into Israel's Land, she wrought effectually there, to the destruction of her King, their seed, and the people there. GOD is a Righteous GOD, Holy and Just. Think we that His Law may be contumeliously used, trod underfoot, and so contemned; and the people's Law, their just Liberties, their heritage, their birth-right; That this shall be maintained in honor, shall stand-up in full strength, force and virtue? Surely it cannot be. Can Israel think he may provoke God to His face, with Images, and strange vanities, and yet feel no yoke upon his neck; nothing that shall be to him as Thorns in his side, or pricks in his eye! Consult we with the records of Time, and we shall be clear in this matter, I mean in point of judgment.

As God has given-up abominable Idolaters unto abominable and vile affections, as we read : So hath he given them up unto the hands of their Enemies, to serve a grievous servitude there. It is God's manner so, we never read it to be otherwise. And just it is, That he, who will enthrall his spirit, that Lordlike thing, to serve vile things, which should not be named, should have his neck brought under a grievous servitude, that we may know what it is to depart from the Living GOD; the service also of the LORD, and the service of other Kingdoms . Israel took the Daughters of strange gods to be their Wives, (read on) and served their gods (still the strange god was served by Husband and Wife both) read on; And the children of Israel did evil, forgot the LORD their GOD; and served Baalim and the groves. What followed then; Therefore the anger of the LORD was hot: and presently there was a grievous yoke clapt upon their necks. Observe it when you will, and you will observe it, if you will observe anything; That the Sons and Daughters of strange gods never came alone to Israel; they came accompanied, still they brought yokes with them for Israel's necks. They chose new gods. What if they did? Do you make but a what of it? You may hear and feel what followed at that time, as the Traine of those gods; Then was war in the gates. The new gods brought Swords with them, as their Traine, to cut Israel's throats. And Israel could not defend themselves, a naked people they, was there a Spear or Shield found, among forty thousand in Israel. The Lord help Israel, and deliver him from strange gods, for these make Israel naked, then they bring upon him the Sword; and, oh, what oppression then! You never read of a Sword, which the strange god has brought, but you read OPPRESSING there, and bathing in blood.

Object. But this makes no proof, that Solomon laid an heavy yoke upon Israel, and made their servitude grievous.

Answ. I confess it does not: therefore we must look better into the Sacred Text, to see what may be collected thence, by necessary deduction. True it is, I remember nothing touching the weight of Solomon's hand upon the people; nor what that yoke might be, which the people said was grievous; but this we shall draw from the Text plain enough, For this is most legible, Solomon's heart was turned from GOD (his Wives had turned him: That the LORD glorious in Power, and abundant in showing Mercy, turned his heart again, shall be cleared in a fitter place) and then, in what a posture it stood towards Israel, is imaginable. This I take to be a cleared truth, That, when a Kings heart is turned from GOD; it is turned also from the Israel of God: And if from the Israel of GOD, it is probable (to say no more) he did turn his hand upon them, and laid upon their necks yokes grievous to be borne. The heart of Solomon's Queen did cleave to her strange god; The Kings heart clave to her in love; Then his heart was estranged from the True GOD; nay quite turned from Him. What then? The intelligent Reader will conclude then; That Solomon, cleaving in love to strange Wives, and serving strange gods, these Wives and these gods, turning his heart from Israel's GOD, turned his heart also from the Israel of GOD, to put heavy yokes upon them: so heavy, that, as was said of the Kingdom of France, we may say now of the Kingdom of Israel, when their Kings heart was turned from GOD, There is more justice I in Hell (in respect, not of the habit, but execution of it) then in that Kingdom: for in Hell, the innocent are not punished; the wicked are not freed from punishment: But in Israel, when the King there is an abominable Idolater, (there was never any question of his Queens) his heart turned from the True GOD, and then the true Israel shall be yoked, and made to serve a grievous servitude; and the wicked there, they that do as their King does, serve abominable Idols, they shall be free, so far, as their King can free them, from that, which is the just merit of their sin. But suppose, for we may suppose what we please, That King Solomon, in the goodness of his disposition, (which Israel could never trust, when his heart was turned from GOD) would not be persuaded to yoke his people: yet GOD will yoke them; and so we find it in the Text: Rezon was an Adversary to Israel , all the days of Solomon; And what did he do? He abhorred Israel: Hadad also, another Adversary, (an Idolatrous King shall not want Adversaries) he did Israel mischief. Put this together, he abhorred Israel: did Israel mischief: One of these is enough, but altogether made Israel's voake grievous. And this was so all the days of Solomon, after his Wives had turned away his heart.

Ob. But this was past, and Solomon was dead and gone, why should his yoke be remembered, which, by his Idolatrous services he had laid upon the people?

An. Those be things the people cannot forget: They do remember their yokes, their affliction and misery; the Wormwood and the Gall. Besides, The yokes, which strange gods bring upon Israel's necks, will not quickly off, and will make no small impression there: We must think them grievous to Israel at this time, specially to the good Priests there, they might see the root and cause of them (vexation gives understanding) and so move the King to remove the cause and the evil together. In charity we must think so; That Israel saw now That corruption in Religion, abominable Priests and their services were the cause of Israel's heavy yokes, and grievous servitude: That Solomon, loving strange wives, and doting upon their gods, turned his heart from the GOD of Israel, and from the children of Israel: so they would move their King jointly and with one consent, for the removing of the cause, and of the evil both together. We will now look over what we have been long upon for great reason.

I premised this, which is so legible;

The conclusion thence is; Charity concludes also, That when Israel and All Israel Petition their King, then, as David said, is there not a cause ? Sound wisdom and discretion makes no question of it. It remains now, that we read over the Petition once more, short, easy and ingenious. 1. Then, how the King entertains it. 2. The Counsels he takes about it. 3. The answer he returns unto it: 4. Then how the people relish it. These we will run-over in order. The Petition we will read first.

Thy Father made our yokes heavy, now therefore ease thou SOMEWHAT the grievous servitude of thy Father, and his yoke, that he put upon us, and we will serve thee. What answer makes the King? he will consider of it, take advice, and afterwards speak his mind.

1. It was the wisest answer that we shall read from his mouth; and yet, no true wisdom in it at all. He will take time to consider of it; of what? of doing Judgment and Justice to his people. It is a matter, that admits no question, therefore no deliberation. Some things are not to be deliberated-on;

I may consider what it will COST me; but not whether I will do it or no: I cannot make question there for conscience sake; The word is plain: So, nor might Rehoboam deliberate on the matter (The manner may admit deliberation) The doing Judgment and Justice to his people, easing somewhat their heavy yoke and grievous servitude: This admitted no deliberation; The case was as plain as the case of the three children, wherein they were not careful to make answer We read on and find it just so here; The Kings way was plain before him, the case was resolved by his good Grand-father from the Oracle of GOD: The GOD of Israel said, the ROCK of Israel spake to me: HE THAT RULETH OVER MEN MUST BE JUST RULING in the fear of the LORD. And it was written in a book for his Father Solomon, that he might learn and do thereafter; He shall judge Thy people with righteousness, and Thy poor with judgment: Thou shalt judge the poor of the people, and break in pieces the oppressor. In so clear a case then, and to so just a Petition, the King might have returned a gracious answer and presently have sent away his people glad.

2. But he will do all things with Counsel, and there is no hurt in that; for he will consult with old men, and that was wisely done indeed (if he had not been resolved before hand to do the contrary, to take his own way) They are well seen in State matters, and well read in point of government, (the hardest point) having long studied, both Times, Books, and Men. Surely the Reader long's to hear, what they will say, what counsel they give to the King. This it was, and this the purpose of their Counsel.

Thus advisedly spake the old Counselors, such as stood before Solomon. But his son was resolved of his way before hand, and that he might be more confirmed in it, he advised with the YOUNG Counselors, like himself, and yet so wise as to humor him, understanding his mind well enough, and this is their counsel; so they advise the King to answer the people, even so roughly;

Tell the people so, said these young Counselors. And it was good counsel, and sounded well in Rehoboams ear, for it pleased him best, who thought he could not be a free King over Israel, unless Israel were slaves, groaning under Yokes, and smarting under Scorpions, and crowching, like an Ass, between two burdens.

3. And he did thereafter, going his own way, resolved thereon, as others after him , before he asked counsel: So he refused the grave counsel of the Ancients, took the other, which has two Markes, whereby it's badness shall be discerned to the worlds end; YOUNG counsel for the Persons; and VIOLENT for the matter, and so, after three days (that was the time allotted for deliberation) the King returns answer, as you heard rough and boisterous, according as his witless Parasites had advised him, My Father made your yoke heavy, but J will add thereto: my Father chastised you with whipps, but I will chactise you with Scorpions. Read now, and observe how it takes with the people,

3. The King is short and quick with the people; they are as short with him: The King was willful and the people will be froward with the froward. But had the LORD no hand herein? The Text answers that;

Ai The cause was of GOD; The Kings will was free, free to evil and stubbornly bent that way, but so the just GOD orders it, The Kings stubborn will shall bring to pass the Decree of GOD ; it shall serve the good pleasure of His holy Will; That the LORD might perform His word, which He spake by the hand of Abijah. Israel in the Days of Solomon had forsaken the LORD and worshipped Astaroth the goddess of the Sidonians, and Chemosh and Milchom : And they said in effect, it was well with them then, and they saw no evil ; But did not the LORD remember them, and came it not into His mind? Surely Idolaters never scaped unpunished: A plague ever followed their abominable services; and now was the time when the rod of pride must blossom: (In the month of the foolish is a rod of pride ) when the frowardness of the King shall make himself smart; and a rough word from his tongue shall rent-off ten Tribes from his Crown: And when all Israel saw that the King would not hearken unto them, they rent themselves from him, and went every man to their Tents. Presently after, but too late, the King sent after his people to whistle them again, and to pacify them; but they were past call, Besides, he sent as bad an Orator to persuade with the people, as he could have chosen in all the Land; for he sent HADORAM, who was over the Tribute ; a man most hateful to all the people, being one of the Taxers of the people, and so having emptied their purses, he should never gain their hearts. We read how they entertained the message by the welcome they gave to the messenger, They instantly stoned him with stones that he died . Then the King was startled, saw now that no cords or fetters hold a people so fast, as do those, that are twisted and forged by love only . So having lost that strong hold in his people's hearts and affections, he made speed to another Castle, not half so strong, yet it was JERUSALEM, the strongest place one of them in the world. *

There he bethinks himself how he might fortify his Kingdom, and complete his MILITIA ; I will set this note upon it at the first, he began wrong; the very first step was out of the way; his first work should not have been about the MILITIA; much less should he have bent the force of it against his Brethren ; But thereof he had fair warning, and he was so wise as to obey it , then the war ceased, and the Soldiers were disbanded, as wonderfully, as were ours in the North.

But he goes on with his MILITIA, builds Cities; fortifies the strong holds ; puts Captains in them, and store of victuals; and in every several City he put Shields and Speares, and made them EXCEEDING STRONG ; How so? HE HAD JUDAH AND BENJAMIN ON HIS SIDE. They were the chiefest of the Tribes, and best Beloved. Nay, The Priests and the Levites, that were in all Israel resorted to him out of all their Coasts ; And the reason is given in the Text, Jeroboam and his sons had cast them off from executing their office unto the LORD . Aye they were too holy for Jeroboam, and his sons, and their devilish services; he ordained Priests of his own choosing, for the high places, and FOR THE DEVILS . Reader mark that, and FOR THE DEVILS; and carry it home to the idolaters of our days. But they will never believe you, That when they serve GOD after their own way, they do not serve Him but Devils; and when they do ordain Priests for their Mass, they do ordain them for the Devils. They will not believe you in this; That they do now as Jeroboam did, sacrifice to the Devils, and make Priests to the Devils. No not they, they are wiser then so, They make Altars and Priests and Sacrifices too, all of their own making, as Aaron made a Feast, to JEHOVAH, so indeed they say, and they think they have a strong proof from that, which Aaron said, not weighing what the LORD says a little after, They worshipped the Calf, they sacrificed to the Calf, That they did, saith the LORD. Why then, they sacrificed to the Devil, and worshipped the Devil, saith the Lord. Tell them this, though they will not regard it, for they regard not what the LORD says: but when you have told them so, and bid them consider on it, you have told them the truth, and done your Duty. Read on, After the fore-mentioned others also, even such as set their hearts to seek the LORD GOD of Israel came to Jerusalem to sacrifice unto the LORD GOD of their Fathers . What follows now? That whereon we must set a Mark. So they strengthened the Kingdom of Judah; They were the very MILITIA of the Kingdom. Who? such as set their hearts to seek the LORD: Here we must put the mark;

they make the City EXCEEDING STRONG, they are the MILITIA of the City. So it follows, So THEY strengthened the Kingdom of Judah, and made Rehoboam STRONG. Yes, Prince and people, all are STRONG now; why now? Now that Priests and Levites are come unto them, SUCH AS SET THEIR HEARTS TO SEEKE THE LORD. It is notable also to consider how long the Prince and people continued Strong. How long? It is answered, THREE YEARES , for so long they walked in the way of David and Solomon. What way was that? GOD'S way sure, an holy way, and we must set a mark there also, The way a Prince must take to make himself and his Kingdom strong, is, to WALKE in the (first ) WAY OF DAUID AND SOLOMON; when David performed the Wills of GOD . We will note no more, but this in this Chapter concerning Rehoboam, that he did against the Commandment, for he multiplied wives to himself .

After this time, when Rehoboam had established the Kingdom , and strengthened himself, HE FORSOOK THE LAW of the LORD. What followed that bad example? Multitudes; what way soever the King takes, he goes not alone, the people will press, and throng after him, as here in this place; And ALL ISRAEL with him Note we therefore, what a train follows the King. Jeroboam commands a CALUISH worship; All Israel follow the Commandment, Jeroboam is never mentioned, but with his train after him. A Ruler hearkens to lies. What if he does, or what is that to his Servants? Yes, for it follows, ALL HIS SERUANTS are wicked . They will do as their Master doth, and think they do well; they will find a way or make a way, after the Commandment they will go. REHOBO AM FORSOOKE THE LAW OF THE LORD, AND ALL ISRAEL WITH HIM. What then? Then all was turned upside down. Bury me with my face down-ward, saith Diogenes. Why so man? Because, said he, the Rulers are naught, and all will be naught presently; now all will be turned upside down, and then my face will be upward again, in the fittest posture. Just so with Rehoboam, upside down, a marvelous alteration presently. He that was strong before, is now weak as water: That, which was sound, is now become as rottenness; his Strength, which seemed INFINITE , mouldred away and became rottenness; his MILITIA fainted, his strong-holds were like the first ripe figs, which fall into the mouth of the Eater : See there, Rehoboam forsakes the Law of his GOD; GOD forsakes him, breaks down his hedges, takes away his DEFENCE from his Cities, and strong holds, exposeth him to the WILL of his Adversary, which yet the LORD sets bounds unto, and that we must note. SHISHAK (and he was Successor of that Egyptian, whose Daughter Solomon had married, thereby the better to assure his estate, which while he served GOD, was by GOD assured against all and the greatest neighbouring Kings: And when he forsook Him, it was torn asunder by his meanest vassals) This Shishak distressed Judah, for THEY HAD TRANSGRESSED AGAINST THE LORD ; and He left them in his hand. But this helped the King and the people very much, even their humbling themselves under God's mighty hand, and submitting, saying, THE LORD IS RJGHTEOUS . Therefore the LORD did not stir up all His wrath, He would not destroy them altogether. Nevertheless because Rehoboam and his people would serve strange gods, therefore they should be under the yoke of a strange King, SERVANTS UNTO HIM : And because they would change so good a Master, they should know His service, and the service of other Kings: Judah should not get his neck from under the Egyptian yoke: Moreover Shishak pilliged the house of the LORD, and the Kings house, for he TOOKE ALL thence; his Shields of gold also, instead of which Rehoboam made Shields of brass: and they were good enough for him, who had embased the Temple, and impured the service there; and a change fit enough for him too, who was so ready to change the worship of his God. Notwithstanding the Lord granted to Prince and people SOME DELIVERANCE; He would not destroy the King ALTOGETHER ; and also in Judah THINGS WENT WELL. But not long sure; for the KING DID EVILL ; he humbled himself while the stroke was upon him; he turned himself to the Lord, till the Lord turned the wrath from him; so long he did seemingly well. But when the wrath was turned away, he turned to his Idol; HE DID EVILL, says the Text, and renders a reason withal, BECAUSE HE PREPARED NOT HIMSELFE TO SEEKE THE LORD. And he did evil, this is to be noted, with the reason of the same; The King humbled himself, that is expressed; his heart seemed to be humbled, so as he could ACCEPT OF THE PUNISHMENT of his iniquiry , for he said, The LORD is RIGHTEOUS. And yet thus we read, HE DID EVILL. Surely his UNCIRCUMCISED Heart (that word is to be noted) was not humbled; that is, his heart was not humbled for the uncircumcision thereof; he did not sorrow, after a godly sort; not for his sin, but for the punishment of his sin: while the vial of wrath was pouring forth upon him, he, perhaps, poured forth his prayer, as the manner is; all that while he humbled himself, no longer; He PREPARED not his Heart to that great work of HUMILIATION. Certainly there is some PREPARATORY work to be done, before the heart can be humbled in a right manner; which work sets the thoughts on work, makes us sad and serious, so to consider with all our hearts and souls, first;

1. How DREADFULL GOD is; how vain and abominable Idols are. And;

2. That sin is only and truly evil: but Idolatry (there is a spice of it in every sin, as there was a spice of the CALFE in every punishment) that, which is called abominable Idolatry, is above measure sinful, filling up the vial of wrath brim-full, and then pouring it out. And;

3. How dreadful a thing it is to be under this WRATH now, the wrath of GOD, which yet is, in comparison to that, which is TO COME, but as a drop to the Ocean; as a spark to the furnace, which hath this ingredient in it, (to make the flame more scorching) everlasting burning, eternal wrath. And,

4. How dreadful a thing it is To forsake the LAW of GOD; and to be exemplary thereunto, as Rehoboam did and was, for he carried all his train after him, there must be a sad and serious consideration thereof. And,

5. So also (and to contract) a serious consideration of the Heart, I mean all, that is called flesh in the outward or inward man, whether in high places there or low, as the darkness in the understanding; the rockinesse in the will; the sinfulness, the deceitfullnesse, the desperate wickedness in the whole heart; All this requires a serious and sad consideration, as a PREPARATORY work for humbling the heart in a right manner. And,

6. Then this also, which is chiefest of all, The goodness, the kindness of that God to me, whose Law I have forsaken; His Law before whom our fathers have walked; His Law, Who fed me all my life long to this day. This consideration, if serious, melts the heart. And lastly,

7. How the Lord himself is pleased to ALLURE His people; how comfortably He speaks unto them in their wilderness; He is Gracious and Merciful; He will multiply pardons; He will abundantly pardon them, whose uncircumcised hearts are humbled, so as they can accept of their punishment, can say, in sincerity and truth of heart broken in the sense of all this; The LORD is RIGHTEOUS in all that is come upon us, and yet He is a FATHER an EVERLASTING Father, &c.

Such considerations as these, are preparatory to work the heart to a right humiliation, else the stout heart will not down. It may keep within bounds for a time, as a beast hedged in with thorns, but it will break out again, and DOE EVILL. And this is the more seriously to be thought on in this place once for all, Because, when we read, that a King and people, after their humiliations, have fallenback, have returned to their mire and vomit; or, as it is here, have done EVILL, after their shows of Reformation: We read in the same place, this reason given of their so fallingback, which we meet with in the Text, because he prepared not his heart to seek the Lord. So also, when we read, That high places, or high persons, eminent and above others in their abominations, yet are not taken away, nor CVT off; the same reason is given; The people had not prepared their hearts unto the God of their Fathers . But now on the contrary, we shall never read, that a Prince or people returned back to folly; that they did evil (purposely and advisedly; there are slips and failings and fallings in the best) That they did work iniquity, after they had prepared their heart to seek the Lord. THERE ARE GOOD THINGS FOUND IN THEE, and this is the chiefest of all; THOU HAST PREPARED THY HE ART TO SEEKE GOD . We shall read anon, how mightily that King went-on, and prevailed. There was indeed some stop in his way, but that the people caused. This is the point; JEHOSHAPHAT returned not to folly, he did no evil; he wrought no INIQUITY. Why? for he had prepared his heart to seek GOD. But Rehoboam here, he did evil; how so? because he prepared not himself to seek the Lord. The heart must be prepared for that great work of seeking the Lord, else the heart will not be fixed and resolved upon the work. The Records concerning Rehoboams Acts are lost, only this we read, That there were wars between Rehoboam and Jeroboam continually: for friendship once broken is hardly peeced; and peeced enmity never surely soldered . But death came and took off Rehehoboam from that quarrel, laid him and his thoughts fast asleep, so he slept with his Fathers, and was buried. Abijah his Son reigned in his stead, a little wiser then his Father, and but a little better; yet because he ordered his Militia wisely, I reserve him for another place: Asa also, and Jehoshaphat his Son, the completest patterns of well-posturing a Kingdom that ever were looked upon; I refer these also to their own place; only making mention of their Names here to continue the Story.

THE ACTS OF JEHORAM. CHAP. III.

I EHORAM, a very bad Son of a very good Father, has a Kingdom disposed to him, because he was the first borne ^b : That was the only reason that persuaded with the Father; there could be no other; for no sooner was he risen-up therein, and knew himself to be King, but he strengthened himself (i. e.) set himself in a posture of war.

A most unhappy and unnatural beginning; for the first Act of hostility was against those, he should have tendered as a Father, being King; and as his own bowels, for they were his Brethren: But he slew his Brethren with the Sword, besides divers also of the Princes of Israel. The GOD of recompenses meets with him anon:

They may lie for a time, but they shall increase; both Principal and Use shall be paid at once: he has shed blood, blood will pursue him; he shall be made drunk with it; his Sword has made his Mother childless: the Sword of the LORD will make him wivelesse and childless at once; this we shall see anon. We will observe him in his way now: what way goes he? He leaves the good way of his good Father, traverseth his own way, a way pleasing in his own eyes; the way of the Kings of Israel. The King of Judab now does just as the house of Ahab: And the SPIRIT of GOD is clear at this point, giving us the reason why the Son left the good way of his Father (a wise King and a better Man,) to walk in the way of the house of Ahab; for he had (saith the Spirit) the Daughter of Ahab to wife. Truly, when I first read the Chapter (to gather observations from it) and saw such a slaughter, such an effusion of blood, I verily thought, I should read this presently; for he had the Daughter of Ahab to wife: A pestilent woman, a very firebrand ordained by God to consume a great part of the Noblest Houses in Judah, even of those men or their children, whose worldly wisdom, regardless of God's pleasure, had brought her in. Jehoram was imped into this wicked stock, the family of Ahab, he had a notorious murdresse, Idolatresse, and, it was verily thought, an Aduliresse also to his Wife; Now you may read-on without the book, And he wrought that, which was evil in the eyes of the LORD : It was very likely that would follow, for he that regards not into what House he matcheth himself, will be as regardless how evil his works are, and that they are wrought in the eyes of the LORD: Indeed he wrought that evil, which consumed and ruined himself, and his whole family: and yet not all, not every person there, for the LORD, remembering Mercy in the midst of Judgment, (as His manner is, and promise was) would not quite put-out the light of Israel, because of the good word He spake to David concerning that matter . But Jehoram shall be vexed, every vein in his heart, and made an example of wrath to all, that will match in an Idolatrous house.

That we may hate Jehorams way (which was the way of the House of Ahab) as we do the end of the same, for it was ruin and destruction to him, and his whole house, and his Kingdom too; we will trace Jehorams steps in his way, that we may read with all observation, what those evils were, which he wrought in the way of the house of Ahab, before the eyes of the Lord: Then we will see how the Lord meets with him in that way; how gently He deals with him at the first, and how severely at the last; for patience abused turns into fierce wrath. We will observe in our passage by what steps and degrees the Lord proceeds against him; smiting him in his outwards first, afterwards in his bowels: we will observe the order briefly, and then we will treat more largely upon it. The Lord plucks him by the Crown first, strikes off a piece thence, not very considerable, and yet not wholly contemptible; then takes away a Flower, the chief ornament of the same; then holds him up to the wind, his Kingdom also, and so dissolved his substance: For the Lord took away the hedge, His defense, throws-open his gates and bars, and in-came the adversary from every quarter: yet the Lord has not done, (will ye provoke the Lord to anger: are ye stronger then He?) Jehoram takes advise of his Wife, follows her way, and stretcheth out his hand against the LORD: At the last, the Lord lifted him-up to the wind indeed, dissolveth his substance, shatters him and his house all to pieces, (he would provoke the Lord!) slays his Wives and Children; strikes him in the bowels; and yet there is not an end. That we may put all due observation upon all this, we will read it all over again in order.

1. We will pace with him in his way, that we may learn to hate it; It is the way of the house of Ahab; and he walks in it stoutly, as if he had an arm like GOD. Whatever concerned his Kingdom, he communicates to his Queen, takes her counsel (she was the Daughter of Ahab) what she said was Law; then her Lord offers violence to the Law, changeth the Ordinances, breaks the everlasting Covenant, for thus he does; he for sakes the Lord God of his Fathers. What follows this forsaking? Moreover he made high places in the Mountains of Judah, and caused the inhabitants of Jerusalem to commit fornication. Some there were, both Priests and others, to whom the good King deceased, (observing in his life time, with sorrow enough, what way his Son inclined) gave special charge both touching spiritual causes and temporal matters: And these would not yield, (as we shall see anon) to those illegal proceedings of Jehoram: But he was King, and might do, he thought, as his Wife counseled him, (she was Daughter of Omri and Sister of Ahab, (for that must still be remembered, she would counsel him to do) as he listed; he made innovations in Religion, used compulsion there, and was, if not the very first, the first that is registered, to have set-up irreligion and Idolatrous services BY FORCE, and compelled Judah thereto .

Then the good Priests began to look about them (for their eyes were open and upon Jehoram long before, but) now they lay their heads together, and consult what is to be done, and what way they must take, now that they see which way their King takes. Speak to him they dare not, they durst as well shake a Lyon by his claws: his Queen, a woman of a Masculine spirit, and very wicked, had so raised the spirit of her King against GOD and good Men, that he was now such a son of Belial, that a man could not speak to him ; A cruel persecutor he, for he murdered his own Brethren, and divers of the Princes, as we heard, who then durst stand before him, or speak the truth unto him, or trust him after these bloody executions? Certain it is, the Prophets durst not stand before him, much less reprove him to his face, but denounced GOD'S judgments against him by Letters , keeping themselves close and far from him: There came a writing to him from Elijah the Prophet, (how it came the LORD knows, but it came) to give the King warning before the blow came, (for that is the Lord's manner) and therein the Prophet deals plainly and roundly with the King;

Thus plain was the writing, for that could neither blush nor be afraid, though in the hands of a murderer; and the penman was safe enough (I think) he had taken sanctuary at the grave; but the stoutest Prophet of them all durst not tell the King this to his face, for he hated the reprover, and was resolved in his way, and to set his foot upon him, that durst withstand him in his way, though it were to save his Crown: So he goes-on, or rather blunders, as one before him, upon the drawn Sword. We must note here, as we shall find it all along, That the Prophets tell the King plainly of his doings; if he be such a son of Belial as this King was, and will not hear, then they sent a writing to him; If the King be so fierce, that a good Prophet dares not stand before him and speak unto him; then he will send unto him; And there came a writing to him from the Prophet. And so, having done their duty, the Prophets let the King and the Queen alone joined to Idols, and traversing their own way, (they had entered upon and made passable by blood, and such seldom return) The Prophets would not weary themselves about them: In their Mouth they were sound, for then their pangs came upon them. We will now take our eyes off from beholding Jehorams way, and behold the Lord in the way of his judgments upon him.

2. The LORD begins with him, as His manner is, lightly afflicting him at the first, and afterward more grievously. Jehoram will not hear the true Prophets, nay he will not endure the sight of them, if they be such as will tell him the truth. Now the LORD will speak to him by his rod, that has a voice, and, after that, in His sore displeasure. He has been tampering with the Law of his GOD, and now he has offered violence to it; the LORD will touch him in his Crown; He will come to his heart anon, but, as was said, He will touch him lightly first; And, if he considers well of it, it may keep the blow from the heart; we must observe by what steps the Lord proceeds against him.

1. Edom breaks loose from him; there is one slip from his Crown, which he should have laid to heart, have searched into the cause of this revolt, for it was considerable; Jehoram was their King before; now they will have none of him, for he will have none of GOD, (mark that:) They made themselves a King . Jehoram had revolted too, and from the KING of Israel, which was most considerable at this time; but he considers it not, (for wise thoughts cannot enter into him, and stay with him, who must perish) He considers how he may bring the Edomites back again to his Crown. The Edomites are gone from under his dominion, he goes after, with his Princes, and all his Charets with him ; and something he did, but little to purpose, yet so much as lifted him up, and made him yet more stout against GOD (as we heard and read ) to whom he rendered neither praise nor thanks. But what exploits did he with his Princes, and all his Charets with him? He came upon the Edomites by night, and it is like (for he was in a rage) he slew many of them: and so he gained some dead bodies, and those he might keep under his dominion if pleased him: But so long as there was live-blood at their hearts, he should never regain them again; So the Edomites revolted from under the hand of Judah unto this Day . Well, they are gone from under his dominion: wiser and better men then they will follow after; and so a flower, a chief ornament falls from Jehorams Crown, for,

2. Libnah, a Town of Priests and Levites, who were charged by the Father (discerning the way and spirit of his Son) in the fear of the LORD, to do faithfully and with a perfect heart (a great charge) these give Jehoram the slip too: They will forsake Jehoram, for he has forsaken the LORD: they will not be thrust away from the service of their GOD to serve Idols, not they. This sounds harsh in Jehorams ear; and it is as grievous to his eye.

It is very likely so, but no matter for that; we knew before, so soon as we read, that he had taken the Daughter of Ahab to Wife, what would follow, that he must be vexed every vain of his heart. And yet, nothing, not a word or deed do we find in the Text, said or done against them.

True; but this is clear in the Text, the same time did Libnah revolt from under his hand. Whose hand? from under Jehorams hand. Then it may be collected from the Text, that Jehoram counted them Rebells, and called them so too.

Yes, very likely so, though it be not expressed so; for it is the manner so, for a Rebell to call others by his own Name, Rebels and Traitors all.

Was Jehoram a Rebell then? I do not say so: Hear I pray you what the LORD says, for His eyes are upon the truth, and He will be heard, Jehoram had forsaken the Lord God of his Fathers. What more? A great deal more follows now; Moreover he made high-places. What more? And caused the Inhabitants of Jerusalem to commit fornication. What more? and compelled Judah thereto. Look upon it now, for we can rise no higher; Jehoram forsakes GOD, turns his back upon Him, the great Potentate, KING of Kings, and LORD of Lord's, turns his back upon This LORD; then provokes Him to His face by his lying vanities, and abominable Idolatry; and, which heightens his Rebellion against GOD, and puts an accent upon it, makes it sound very high, Jehoram forceth his LORD'S Queen before His face, he compels Judah to do the same, as he had done, very wickedly. We cannot doubt now, but Jehoram was a great Rebell, the greater, because he was in high place, a great King, and his wife a great Queen, daughter and sister of two great Kings, the greater his Rebellion for that.

But these Priests and Levites revolt from their King, are they not Rebels now?

Judge ye! Here are two, Jehoram and his Priests, these go two contrary ways, and they cross each the other at the highest point, the point of service and homage to their GOD; It is legible to all the world, that one of these walks as a Rebell most contrary to GOD and good-men; Then the other do walk as becometh obedient children. It is not possible, That they, walking cross in the same way, should meet together in point of Rebellion. But the Text is yet clearer. The Priests forsake Jehoram (nor the King) And why forsake they Jehoram? Because he had forsaken the LORD GOD of his Fathers. Look ye! The case is clear, for God has cleared it, He has given us the clearest account of this matter that ever was given; The King had forsaken his LORD paramount, LORD of Lord's. The Priests must forsake Jehoram in his way, or forsake GOD; That they will not do, He is the Fountain of their life, their light, their comfort; He is their praise, their fear, for He is their God, and He is ALL. They will not forsake Him; A good God, has done them good all their days, nor can they forget or neglect the charge, their good old Master laid upon them ; Deale courageously in the work and way of the LORD, and the LORD shall be with you, for He will be with the good . They durst not follow Jehoram down a precipice. They knew also there was a pit at the bottom, that had no bottom. Let Jehoram venture his neck, the Priests would not, much less their eternal souls. Should they follow him, that had forsaken GOD! GOD forbid.

Thus we see it clear now as the beaten way, that here was no resistance of the Kings Power, for that is of GOD, and for GOD, holy, just and good: Here was a resistance only of Jehoram's power, unholy, unjust and naught, managed clean against GOD, and forcing his people to rebel against Him too; A resistance, I say, not against the official power of the King, but the human power of Jehoram, a wicked and Idolatrous man, and as Uxorious (we have not a fitter word) one that ruled not, but let his Wife do and rule all. The Priests resisted not Jehoram's power, but his wives power, tyranny rather, for she did all after the Line and Law of Ahab's house, whose Sister she was, and Daughter of Omri, and that was no Law to Israel, but most cross unto it: They resisted the FORCEING will of Jehoram, (for it had no Reason) whereby he would force the freest people in the world, and the freest Thing in the world, which can be no more imprisoned then can the Sun-beam; and as much without the verge of Jehoram's juris-diction, as a Starr is above his finger; they resisted this Will, and obeyed GOD'S Will. Holy, Holy, Holy, blessed forever.

Thanks be to GOD, Who has so cleared unto us the practice of these Priests and Levites in Jehorams days, that he must say, as a bold fellow did, (The sacred Text is seditious) who will accuse those Priests, and honest men of raising sedition, because they forsook the way of Jehoram, when he had forsaken the LORD, and His good way. We must give men leave, who have their eyes open, and can discern a pit before them, to turn out of the way, that leads to death, and follow on in the way of the LORD. We read on.

4. The Priests can do Jehoram no more service, he stops his ear to their word, the word of GOD, and bends his fist, he will compel them to do as he does; they will not be forced therein; let Jehoram go his own way, as his wife leads him, they will go theirs, and yet not theirs, it is the way of the LORD. So now the best flower of his Crown is gone, the honest Priests, a good Kings best jewels: The supporters of his Crown were gone before, judgment and justice, his wife made him stamp those under his foot. What will become of this man? You shall hear anon, and very quickly? Judgment and justice are set underfoot; The Law of GOD is forsaken; a contrary Law is forced: now GOD will forsake Jehoram, and He will take peace away with Him, His Priests pack-after; Then vengeance comes pouring down, for all will forsake Jehoram, but the executioners of GOD'S justice. The poorest King that was in the world, and more miserable because the King of Judah. Now the LORD, for He has held His peace a great while, is returning upon him, will shatter Jehorams Crown, and even break the man to pieces; He will hold him up to the wind, and that shall carry away his Substance; He will throw open the gates of his Kingdom, He will take away his defense; The weak shall come-in upon him, and take the prey. It is most observable how GOD pursues the quarrel of His Covenant against this man, no King now in GOD'S account, and of very small account in all Israel. Jehoram had forsaken the Fountain, the LORD dashes to pieces all his Cisterns, He makes holes in them, all the comfort shall run out thence; his Cisterns shall hold no water, not a drop: I mean, the LORD confounds his strength, and his counsel both, nothing should do him good; for besides the blood that he shed, the violence he offered to the Law, his forcing men to break it, his advising with his wife, a wicked woman: Besides all this, he forsook the Lord, he went out from the presence of the LORD, as it is said of Cain. Let me ask, how can that be? A man may forsake the LORD as Jehoram did; but how can he go out from the presence of the LORD (as Cain did) Who is wholly in

and so David witnesseth, If I be in Heaven thou art there, if in Hell thou art there also: How then must it be understood, or what is the meaning, that Jehoram, as Cain, went-out from the presence of the LORD? This is the meaning, Cain, and so Jehoram, and so every wicked man, hardened in evil, goes out from the presence of GOD, that is, from out of the King of Heavens high-way, wherein only is safety, and a Commission granted and sealed for his protection: He is gone from under GOD'S roof, as I may say, from out of His Angels hands, he is left to himself, delivered up into his own hands (he had better be delivered up to the Devil) to be his own Keeper, disfavoured now, and bereaved of GOD'S protection. This was Jehoram's case, a forlorn and forsaken man, for he hath forsaken GOD, and now no man follows him, but the Ministers of GOD'S vengeance. And they come-in upon him from every quarter, for the Defense is gone, and the doors of his House and Kingdom lie open; in comes the Adversaries (GOD stirred up their spirit ) The Philistines first, who had no power till now, since David's time, but now Jehoram's sins make them strong . The Arabians with them, a naked people, these despicable Enemies take his fenced Cities, spoil his strong holds, pillage his House, carried away all the substance that was found therein, and his sons also and his wives: So that there was never a son left him save one. And then, to make his sorrows complete, (for when GOD begins, He will make an end, either bend the man, or break him too pieces,) And that the terrible Sentence in that threatening Epistle (whose it was, I know not, but it was the word of the LORD) might be fulfilled to a Letter, he that smit his brethren, is smit in his bowels, which shortly after fell out by reason of his sickness: so he died of sore diseases . Surely the wound, and place thereof, commands our observation and our mark.

Jehoram was smitten in his bowels; we must remember whom Jehoram had smitten, his Brethren, the sons of his Mother: his Sons were smitten too, and he in his bowels. Our Divines have a saying very notable; Tell me thy punishment, and I will tell thee thy sin: For the LORD, the GOD of Recompences , tenders to a sinner his Measures : and the very ingredients, which he puts into his sin, GOD puts into his punishment; That the sinner, smarting under the stroke of his sin and punishment both together, may be humbled for the one, more then under the other, and say from his heart, The LORD is righteous; The Retaliation of the Lord is wonderful here; we must put the more observation upon it, even how He did return Jehorams recompense upon his own head .

1. He had concealed hatred, he had spoken fair and peaceable words, when war was in his heart: he is punished openly in the sight of all Israel, and before the Sun.

2. He had slain All his Brethren, and everyone of them better then himself : The Princes also, divers of them, the worst could not be worse then himself, only complying with him in his abominable way, all these he had slain. The Lord do's recompense him, He stirred-up the spirit of the Philistines, and of the Arabians; and they came up into Judah and brake into it: And what did they? They carried away ALL the substance, that was found in the Kings House, and his sons also (all save one) and his wives (except Athaliah that wicked woman, she must be left to recompense All Judah for the blood-shed there, and the abominable services done there: but) the enemies carried away all the rest, leaving him but one son, nor that one for his sake, but for David His servants sake.

3. He did not only countenance irreligious services performed to the Devil, but established them by a Law, and by compulsive authority did enforce them; he shall feel force enough; This Adversary did force him, and the other did force him even in his own house, and carried out thence All his substance, that was found there with his sons and with his wives. Why? he would FORCE Judah to do as he did, evil before the eyes of the Lord: he had an Arm like God, he could command, nay compel the freest thing in the world, and against God to do wickedly , worse then the Heathen! See his recompense: he feels force after force; breach upon breach, but the last is the forest.

4. He had broken the Lord with his whorish heart , like as was the heart of his Queen, for (so the Lord complains, to show unto us how He is wearied and pressed with those abominable services in Judah) the LORD GOD of Recompences breaks his heart with sorrows, for He smote him in his bowels with an incurable disease, whereof he lay lingering two years, (All that long time, an hundred years, so they seemed to him lying in extremity (day by day) complaining night and day, O my bowels!) Then they fell out by reason of his sickness, and so at once, he died twice, for ought we can gather, the first and second death together. He committed much sin in a little time (8 years) he paced over his own way quickly, and more quickly passed the pleasure of it, but the pain is lasting. Certainly this is written for the instruction of all the Kings of Judah, that came after him, who, beholding this Recompence, might abhor the work: And looking through to the end of the way of Ahab's- house, they might not dare to set their face or foot that way, in taking the daughter of Ahab to wife, for she will rule all, and give counsel like her self, wicked counsel, to the ruin of King and Kingdom and all: All this will be legible in the next Chapter, so soon as I have shut-up this. Jehoram departed this life without being desired ; as his Subjects had small cause of comfort in his life: so had they not the good manners to pretend sorrow for his death: Then we read his burial, and there is all of him; but that he was not buried in the Sepulchers of the Kings . The like is said of others like him; we will set this note once for all upon his grave; He that walked so contrary to his good Father all the day long, shall not lodge with him at night: They buried him, but not in the Sepulchers of the Kings.

THE ACTS OF AHAZIAH. CHAP. IV.

I Ehoahaz called also Ahaziah, the youngest of Jehoram's sons, (for the Arabians had slain all the eldest) began to reign when he was ^•• 42 . years old, and ended his reign within the year after.

He had a great example before his eyes, in a sore wrath poured down upon his Father, his children, his wives and all his goods; which bad him look well to his steps, and yet he was not warned: He walked also in the ways of the house of Ahab, and was guided by the same spirits, that had been his Fathers evil Angels. His Story is short, but very lamentable, very exemplary also, to bid others beware they tread not in the ways, nor after the counsels of the house of Ahab.

The first year of his reign was the last of his life: for he hasted-on in the most compendious ways to his destruction. What ways? In the ways of the house of Ahab, and after the Counsels of his Mother (that wicked woman ) to do wickedly; So in one year, he lost himself and his Kingdom; I mean, not Ahaziah only, but the King was destroyed, for the house of Ahaziah had no power to keep still the Kingdom. His story is short, but the collection thence is large, & of the same use; I will make it as short as I can, & conclude it: That all Kings and Princes may be warned, not to join in Affinity with Ahab, norwalkafter the counsels of the house of Ahab. Good Jehoshaphat joins in Affinity with Ahab, matched his Son Jehoram to Athaliah, Ahab's Sister, the Daughter of Omri , moved thereunto by politick reasons, no doubt, to strengthen his Kingdom by joining in Affinity with a Neighbor King. Jehoram walks after his Wives counsels, commits folly in Israel, and compels Judah thereunto; is smitten with plagues, as we heard, and so died.

Ahaziah his Son walked-on after the Father, and according to the counsel of his Mother, to do wickedly; Commited the Scepter into his Mothers hands, and went with his brother King Jehoram, the Son of Ahab, King of Israel, to war against Hazael King of Syria, where the Syrians smote Joram (there is a letter taken from his Name, which ever more implies, that the Lord takes away His defense from that Person: as the putting to of a letter, notes the adding of a Blessing) and he returned to be healed in Jezreel, where Ahaziah visits him, and there meets with his destruction, which was of GOD, by coming to Joram : for Jehu, being Anointed of the LORD, to cut off the house of Ahab, and, while he was executing judgment, there he finds the Princes of Judah, and slew them : Then Ahaziah hid himself in Samaria, but they found him out and slew him there. Look ye there, and then ye look through to the end; Ahaziah walked in the ways of Ahab: follows after the counsels of the house of Ahab; Now he must perish in the very same way with the house of Ahab. He thought to out-run the vengeance, and to hide himself; It cannot be, the executioner of wrath finds him out, and he is slain. See again, what a slaughter here is; Jehoshaphat the Grandfather joined house to house, to make his house the stronger by Affinity with Ahab; It was the means to root out all his Posterity: here Jehu slew at one blow two and Forty of his Issue Male: And then Athaliah the Mother of Ahaziah, seeing her Son was dead, hoped to make clean riddance, for She arose and destroyed all the seed Royal of the house of Judah: And yet not all; he that suffered the seed of good Jehoshaphat to be destroyed by her hand, in whose affinity he offended; will have a branch of Jehoshaphat’s stock saved, for the sake of so faithful a progenito • ; and for His promise sake: The decree of the LORD must stand; not one word from His Mouth shall fail: Athaliah did to her utmost to reverse that Decree, and to make the promise void, but it could not be; But she made a foul way to the Throne, and there she sat till the appointed time.

We must return once more to Ahaziah, to gather-up one observation from his burial, and then a short use of all. See what mischief Ahab's house and their counsels did unto this poor King their Nephew, to whom they wished so well! They counseled him to do wickedly, and that must needs be to his destruction; He lived a King not a full year, then he lost himself, and his Kingdom altogether. A dishonor follows him to the grave also, for when they had slain him they buried him, says the Text, likely with some such honor, as was suitable to a King; but not in Jerusalem, nor for his own sake neither; They said, he is the Son of Jehoshaphat, who sought the LORD with all his heart, THEREFORE THEY BURIED HIM.

A fair warning to all Kings and Princes, that they join not in Affinity with Ahab; if they do, more then probable it is, that they will walk in the ways of the house of Ahab; after their counsels to do wickedly, and that is the ready way evermore to destruction. The ways of Ahab, and the counsels from that wicked house did provoke the LORD exceedingly, they stirred-up the heat of His displeasure, which did burn to the lowest Hell.

Jehoshaphat and his house found it so; A great example to all after him, he joined in Affinity with Ahab, and thereby hazarded his own life, and kindled a flame, which consumed his house, and all his posterity.

Ahaziah was his only Grand-child (as was thought) that was left of his house, and after he was slain, the house of Ahaziah had no power to keep still the Kingdom. The ways of the house of Ahab are the same still, their counsels the same, against the LORD and against His CHRIST, to do so wickedly: And the end of those ways are the same, destruction to King and Kingdom: we cannot but be well aware of that, for GOD Is, and the same forever; True and Righteous are Thy ways, LORD GOD Almighty : Just and True are Thy ways Thou King of Saints: and Thy judgments are made manifest .

Athaliah, that had the Scepter in her hand before, steps into the Throne over the shoes in blood now; and there she sat six years, and in the seventh the vengeance of the LORD overtook her, and took her away in a whirl-wind, when this word was doubled in her mouth, Treason, Treason, who was as fowl that way, as her hands were bloody; you will have a sight of her in the next Chapter, and no more, and that is enough, for she was the most hated object that ever was seen in Judah, and so she perished: so we shall read in the Story of Jehoiada an excellent man, of whom in his own place among the Good Kings.

THE ACTS OF JOASH. CHAP. V.

I OASH had a loving and tender Nurse, Jehorams Daughter, his Aunt; and as careful a Tutor, her Husband, that honorable man Jehoiadah the Priest, his Protectour under GOD: It must needs follow, that, youth so seasoned in its minority, will do something worthy of such a Tuterage; So he did, and the first act, he took in hand, was the reparation of the Temple , fallen into decay through the wickedness of ungodly Tyrants. There was the greatest reason in the world, that so he should do, repair the breaches there, which Athaliah that wicked woman ^b , with her Sons , had made there, taking the dedicate things of the LORD'S House, and bestowing them upon Baalim; for the Temple, by GOD'S appointment, had preserved him to make-up the many breaches made also upon the house of David: And indeed, the King followed the business with so earnest a zeal, That, not only the Levites were more slack then he : but even Jehoiada his Tutor, was fain to be quickened by his admonition . He would uphold that place with the greatest zeal, which he had learnt, by good information, had upheld him. But his zeal was feigned; and the good precepts his good guardian distilled into him, did not sink down into his he art: they made no other impression there, but what a short time could wear out. Jehoiada, that good Counselor, dies full of days, and the people buried him (who had preserved the race of the Kings, and restored the true Religion) among the Kings of Judah .

That excellent Priest is gone from the Court to his Crown; he had the gain, the Court and Kingdom had the loss, a loss unspekeable: for then the Princes of Judah acted their parts, flattered their King (able enough to flatter himself) drawed him-on to their side, who stood bent before by his own inclination; so he hearkened unto them , and left the house of the Lord, and served Idols. What then? Then wrath came upon Judah and Jerusalem; WRATH CAME: Ai,

They were served in their kind, for they served Idols; Prince and people, they all chose new gods; Then was war in the gates; (as we heard before) and their Militia could not keep it off: yet the Lord appointed means, which could have done it, for he sent Prophets unto them ; but they would not give care: As a wayward and impatient sick-man they were angry with the remedy, and at the Commandment of their King (whoever saw an Idolater that was not cruel) they smote their Physician, They conspired against GOD'S Messenger, and stoned him with stones , What had he done? the best service that is imaginable; he contested with the King and people (and yet not he, but the Spirit of GOD upon him) saying, Why transgress you the Commandment of the LORD, that you cannot prosper? you have forsaken the LORD, He hath also forsaken you. This was all the good man had done; in these words he had spoke unto the people: And they, after their manner, and lot evermore befalling faithful Prophets, answer him with stones; They conspired against him, and stoned him with stones, at the commandment of the King. What a King is this! The likest to the ungrateful snake, that ever was heard of: His Son is slain at the commandment of the King, whose Father (and Mother) was the Kings Nurse in his infancy; was his Guardian when he was young; his faithful Counselor when he was grown up; The Son of such a Father, that had done so much for the King, was stoned at the commandment of the King. What will not that King do, that has left the house of the LORD GOD of his Fathers! Serveth Idols! we see by Joash what he will do; he will shed blood to his power; but that is not all; if he can make his choice, it shall be the blood of those, who are most faithful, and therefore must cross him in his way. Whoever saw an Idolater that was not a most ungrateful man, to GOD and Man both! I will not add, and cruel too, for he, that hath said, UNGRATEFULL, hath said all. Note withal; A counterfeit zeal will degenerate into the deadliest hatred; and no such enemies to the house and household of GOD, as friends once, but now turned adversaries; Such an adversary was Joash, and the most unthankful man, that ever we read of, I cannot except one, for his ingratitude did exceed Benhadad's King of Syria: Fight not against small or great, save only with the King of Israel ; this was Benhadad's charge; A most unkind requital of Ahab's (foolish) pity to him, giving him his life at an easy rate . Benhadad returns that kindness with that bloody charge, touching the taking away Ahab's life; and it was done accordingly; but according to the threat of the LORD, because Ahab had: let Benhadad go, whom He had appointed to utter destruction. I looked into that place to see whether it could be a parallel for this man's ingratitude; but it cannot be; the like is not to be found in all the Records of Time. Good Zechariah, and the Son of as good a Father, to whom Joash was more beholding then to all the men in the world; and no less to his Son, for he told him the truth, which is the greatest kindness a Prophet can do unto a King: This true Prophet was stoned with stones •• the commandment of the King, whom his Father had done such a kindness unto, saved his life and his Crown both.

Where was he slain? In the Court of the House of the LORD. Oh! he should have spared him there, for it was near the place, which was Joash his sanctuary; but when a man is resolved to do wickedly, he will make no choice of places; or, if he does, that place pleaseth best, which is most before the LORD, and in the face of the whole Congregation of Prophets, consulting about a way, and resolving upon it, how they may establish his Crown, and make his Kingdom sure forever. This place pleased Joash best, in the Court of GOD'S House, the place for that great assembly. And yet it was well for Zechariah, that he was slain there, where he had done so much service to God and His people: So he removed with comfort enough, from one Court to another, from that on earth to that in Heaven.

I shall be the longer upon this bloody execution, purposely, and, with the more enlargement, That it may sparkle and flash in the face of him, or them (for there are such snakes in the world) that would burn down that house, which hath preserved him: would consume them and their houses, who would have kept his, not from fire only, but from smelling of the smoke: would shed the blood of those to his power, who lay-out themselves, all they have, and all they are, for the building-up and establishing of him and his house forever.

We proceed, So Joash did, so bloody was his command. How so? the Spirit of GOD gives us the reason of that unnatural and most unkingly act; Joash the King remembered not the kindness, which Jehoiada his Father had done unto him, but slew his Son There was never any wicked, cruel, mischievous, rebellious, Idolatrous (to say all in one word) unthankful person in the world, but he was a forget still person, he remembered not the kindness of the LORD (That great Benefactor) nor the kindness of the servants of the LORD, that spake good for him before the LORD, and did him all the good that was in their power: And so, forgetting all this, he will not care how he deals with GOD; nor how injuriously with the faithful servants of GOD. Oh that we could consider, not only what defilement, and provocation is in sin: but also what unkindness and unthankfulness against God, the fountain, that fills all our cisterns; and if we forget this, can make holes in them, so as they shall hold no comfort; did we remember this, we would be thankful to GOD, and not forget the kindness of Man towards us, as Joash did, he remembered not the kindness which Jehoiadah his Father had done to him, but slew his Son.

Not he, the people did it, and that is legible in the same place: True, and so is this, at the commandment of the King; what the King commands he does, and so did wrong and violence to the blood of his best servant. And what shall be done to him now? The word indeed, is gone out against him, though a King; A man that doth violence to the blood of any person, shall fly to the pit, let no man stay him ^d ; That is, let no man pity him, saying, It is a thousand pities such a brave man should die. No, he has shed man's blood, his blood must be shed, and quickly too; there must be no delay, in the execution of judgment and justice, he shall flee to the pit. But it was Joash the King, that gave this command, and he is accountable to none but GOD.

Well, be it so; but he finds an heavy reckoning there, he has slain the faithful servant of GOD, the Son of Jehoiada, who was his Nurse, his Father, his Uncle, his Guardian, his Tutor, his Counselor; he was All to him, next to GOD: and he has slain him in the Court of GOD'S House; The Lord has smitten His Hand at this, which the people have done, at the commandment of the King: And there is a prayer put up to Heaven against Joash the King, just at the time this blood was shedding; The LORD look upon it, and require it . The Lord is just, He will do it, He will take the matter into His own Hand; He will reckon with Joash for this, and speedily, for blood never continues long upon the score. Thus it was, and so the LORD began with him, afflicting him lightly at the first, afterwards more grievously, as His manner is. We pass over now the expedition of Hazael against Judah, when Joash was sore afraid, and redeemed his peace at a dear rate ; We will fixe our eye rather upon this; That the LORD would now over-match him by a despicable enemy; He sent a handful of Syrians against him (few or many is all one, if the LORD leads the Hoast) these made an in-rode upon his Land, and slew the Princes of Judah: The PRINCES (mark that) at whose persuasion the King had become a Rebell to the King of Kings; they slew the PRINCES; they hurried and pillaged the People; notwithstanding their MILITIA, and left the King in great diseases, to be cured thereof, by his own merciless Vassalls, who murdered him upon his bed: So, which is observable also,

We will gather up some observations from hence, and then conclude; We observe,

1. That Joash his Militia had no power. The Army of the Syrians come up, a small company of men, and the LORD delivered a very great Host into their hand. Was not that strange? No, there is a mighty reason why it was so, because they had forsaken the LORD GOD of their Fathers. He that forsakes God is as a man, who, in time of war, forsakes his Rock, Castle, or strong hold, and exposeth himself to the mouth of the Cannon. This forsaking of GOD, is like the cutting of Samsons locks, his strength goes presently from him and he becomes weak . Forsake GOD, and ye forsake your strength, and become weaker then women, and shall not do so much as wounded men. Let sinners in Zion be afraid; let fearfullnesse surprise the Hypocrites; the Church cannot fear an Army of Papists, though never so great an Host, for they have forsaken GOD; and are of no power. But yet here is cause enough from this Scripture to make a revolted Nation bethink themselves, for;

2. Here was more then a bare forsaking of GOD; here was a serving of Idols; they provoked him with their Images and strange vanities; Then it was not possible they could be in any better Posture of Defense now, the enemies are entered upon them, then are so many naked men, for we have read long since, Idols make a People NAKED .

3. Nor was this all, the worst is; The guilt of innocent blood lieth upon the people; they had shed it, they were instruments in that horrid execution: Then in-come the Syrians upon Israel, a small company of Rovers, intending to pillage, and away again; but finding the doors of the Kingdom wide open (for the defense was gone) this small company marchon against Joash his huge Army, bigg enough to lick up that handful of Syrians, as an Ox licketh up the grass; But what disaster or amazement happened amongst the Israelites, I know not, but they had forsaken GOD, and blood was upon them, and these handful of Syrians gave the Army of Judah a notable overthrow: So that great Host was delivered-up into their hands.

What became of Joash the King? He did not escape sure; He thought it a token of his liberty, to despise the service of GOD, and a manifest proof of his being King, because he could command to the block the Son of that Father, to whom he stood most deeply engaged for singular and unrecountable benefits. Certainly he did not escape; and so we find it in the Text; These Adversaries executed judgment against Joash, IGNOMINIOUS judgment, saith the old Translation; It is evident enough, they had him in their hands, and handled him ill-favouredly, not as Joash the King; but as Joash the murderer: And being not worth the carrying away (for he was a diseased man, and the worst luggage) they dismissed him, leaving him in sore diseases, to be cured thereof by his merciless vassals; and they, finding him on his bed, quickly dispatched him out of the way, and so cured him of all his worldly pain. But see how GOD meated forth the punishment to Joash the King!

1. Joash gave commandment to slay the best servant he had in the world: his own servants execute judgment upon Joash, for the blood of the Sons (whether Joash had slain more or no, I do not well understand, but so we read, the sons) of Jehoiada the Priest.

2. Joash slew that Prophet in the Court of GOD'S House: He defiled that house with the Priests blood; now his house shall be polluted with his own blood.

3. Joash slew him near that place of refuge, not long before Joash his Sanctuary, In the Court of GOD'S House: His Servants slay him on his bed, a place deputed for repose and quiet rest. Have me to bed, saith the wearied sick-man, when he is tired out with pain and sorrows: yet have me to bed, though he can but count the clock there, yet there he lies, waiting when the LORD will command sleep for him, and give him some refreshment there. There, on his bed, Joash feels the hand of the murderer. Sitting in a chair (saith Austin) is a safe Posture; but we know who fell out thence, and brake his neck; He was indeed an old man, and heavy; but the news of the Ark bowed him down, and brake his heart first. The Father would assure us thereby, That Death may meet us, when and where we less look for it. I would add this, more pertinent to this place; A Summer parlor seems a safe place for repose, and quiet: And a Brothers feast hath no show of danger; A Bed seems a safe place also, specially then, when the Enemy is departed, and there are none about the bed, but a man's own servants; and yet the hand of Justice hath met with the sinner, in all these places, and meeted forth unto him according to his measures. But that Joash was slain on his bed, certainly there the Holy Ghost hath set a mark. The good Priest thought himself safe. Where? In the Court of GOD'S House; and he expected no violence to be offered him there, much less from Joash, who found that place his Sanctuary. Yet Joash his hand does execution upon the Priest there, (for he commanded it) in the Court of GOD'S House. Now Joash shall have his measures; he is lying upon his Bed; The Enemy is departed; those of his own house, his Servants are round about him: if he can sleep, that has blood for his pillow, he looks for it on his bed. But behold! instead of sleep, he sees the Sword reaching to his heart. Joash expected his own servants were about him for another purpose; To turn him on his bed, (for he could not turn himself, being left in great distresses) and to make it as easy for his tired body, and wasted spirits as they could: But they are there for another purpose, to execute GOD'S vengeance for the blood of the sons of Jehoiada.

They, that have shed blood to their power, will not consider this, for their heart is hardened and brawned in villainies, and now they have drunk blood; their thirst thereof cannot be quenched. But he that is wise lays this to heart, and stoppeth his ear from hearing of blood, remembering by this example; That GOD makes inquisition for blood: He finds it out and repayes it, in a full measure, pressing down and running over: So the just GOD meeted forth his measures to Joash: His own Servants flew him upon his bed and he died. Then they buried him, nothing careful in the choice of the place; They would remove so unsightly an object from before their eyes, and find out some hole for him in the City there about; but they were careful not to lay him in Bed with his good Fathers. They buried him, but not in the Sepulchers of the Kings. And Amaziah his son reigned in his stead.

THE ACTS OF AMAZIAH. CHAP. VI.

A MAZIAH begins well, for he did that which was right in the sight of the LORD. But there was one grace wanting, the chief grace of a Christian, that was SINCERITY or truth of heart, which we may call a Christians perfection in this life; his Perfection is a striving after perfection, in sincerity, and with an upright heart; This Sincerity the King wanted, and that is all, which GOD accounts of; He did that which was right in the eyes of the LORD; no fault for the matter and substance of his work. Where was the fault then? In the manner of performance, and that is all in all with the LORD; He did right, but not with a perfect heart. This requires our mark; Actions may be very fair, and the heart may be foul: Actions may be strait and right, when the heart stands crooked and perverse: Look we to our hearts, what sincerity and truth is there: for that is greatly to be regarded; not what I do, but with what heart I do it. What say we then to those men, who regard neither the matter, nor manner of their work, neither what they do, nor how they do it: Mighty Hunters before the LORD, who shed blood to their power, and with a rage that reacheth up unto Heaven: What say we to such bloody men? Not a word; The LORD will speak unto them in His wrath, and vex them in His sore displeasure: He will require of them, what they have done, and how they have done it. We read on.

So soon as Amaziah felt himself strong, and his Kingdom established, He slew those servants, that had killed the King his Father. A good beginning, in the execution of judgment, and justice upon such murderers, that had killed the LORD'S annointed, and their Master. I may ask here, as the LORD doth in another place, Did not the Son do judgment and justice ? We must needs answer, he did so; he slew his servants that killed the King his Father. It follows, Then it was well with him . The note is,

To delight in them, is the most compendious way to destroy the Throne, to spread confusion over it.

Amaziah do's otherwise, clears his way to his Throne, not only in point of justice, but of wisdom and found discretion; and that must be noted; The people might have some jealousies touching the old Kings death; he was a diseased man, a very burden to himself: he lay languishing, his bones full of the sins of his youth: might not the servants know their young Masters mind, who was ready for the Crown, and they looked now upon the Sun-rising, for it was night with the Father? Amaziah now, according to the counsel of the Heathen (but it is good counsel) will quit himself from the suspicion of wickedness; all Israel should know, That, what ever Joash the King was, yet he was his Father; and he honored him as a Father. All Israel should see how his heart rose up against those bloody villains, that slew his Father, by seeing him lift up his hand against them to cut them off from the Earth. He was now stepping to his Throne, and sitting down there: He had had an uneasy seat of it, had any drop of his Fathers blood been there for his Cushion: And there doubtless it had been, even the blood of his Father, if he had not washed it clean out, by cutting off such notable murderers: and so he cleared his own Innocency, his discretion, and his Throne altogether.

And now this is not inconsiderable which follows; he waited for a Crown twenty five years; and in all that time it appears not, That he was sick of the Father; And he wore his Crown four years longer then he waited for it. It is true, The beauty of his Crown withered 15. years before he died, as we shall read anon, he might thank himself for that.

But this is it, which I would put to the consideration of any man, whether he has not observed some remarkable blessing accompanying an obedient child, that had this good in him, if no more, he did honor his Parents. Certainly the experience of all ages will evidence this truth,

Amaziah has cleared his Innocency and his honor at this point, and how much he honored his Father. Nor was it possible for him to make all this clear any other way to all Israel, but by slaying those wicked Servants, who slew their Master. It follows.

Amaziah orders his MILITIA, gathered JUDAH together , made them Captains over thousands, &c. He hired a hundred thousand mighty men out of Israel , to strengthen his MILITIA. But they could not strengthen him, for GOD WAS NOT WITH ISRAEL . We must set a mark there; It is GOD'S being with a people, that strengthens them; Mighty men out of Israel, could not strengthen JUDAH, for GOD WAS NOT WITH ISRAEL, no, NOT WITH ALL THE CHILDREN of EPHRAIM: Therefore, if Ephraim stood with Judah, Judah's King must fall before the enemy ; for GOD do's all; He hath power to HELPE AND TO CAST DOWNE , as the good Prophet said, and so he advised.

Note the words well before we pass them over, The LORD is not with ISRAEL, not with ALL the children of EPHRAIM. Why not with all them? Because Ephraim willingly walked after the Commandment. They served Devils; They humbled themselves before Calves; They liftedup their eyes and hearts to lying vanities (as we to Crucifixes) therefore not with ALL the children of EPHRAIM. And therefore said the good Prophet to the King, Take Ephraim to thee, if thou wilt; make thyself strong with Ephraim's Arm, if it be thy will to do it, and BEE STRONG (in thy own conceit) FOR THE BATTELL; but know, ô King, GOD IS NOT WITH ISRAEL, for Israel is slidden back, as a backsliding heifer : NOT WITH ALL THE CHILDREN OF EPHRAIM; for they are joined to Idols, therefore shall they be oppressed and broken in judgment. Do not think then to strengthen thyself with a broken arm, with those from whom GOD is departed. Remember still, That GOD, He only, makes a people stand or fall, He has Power to help or to cast down. So Amaziah hearkening to the man of GOD, though not content to loose the hundred Talents, separated them, to wit, the Army that was come to him out of Ephraim, to go home again . So they returned home in great anger, fell upon the Cities of Judah in the way, smote three thousand of them, and took much spoil . See how mischievous idolatrous Israel is to Judah! They are a curse to Judah, if they stay with him; if, according to the charge, they be sent away, they will pillage Judah, and take away much spoil. You can never come fairly off from an idolatrous people!

Notwithstanding Amaziah, hearkening to the Prophet, and dismissing those Soldiers, is the better strengthened for the war; he led forth his people, smites his enemies, ten thousand of them at a blow: and prevails over as many more, carrying them away captives to the top of a Rock, and thence he broke them to pieces . That was a cruel execution.

Then, returning from the flaughter, he brought the gods along with him, and set them up to be his gods, bowed before such things, which could not deliver their own out of his hands, and so he broke himself and his Kingdom; for this the Prophet rebuked this besotted King, and the King reproached the good Prophet, giving him a churlish and threatening answer; Asking the Prophet, who made him a Counselor; and bidding him forbear, else he should feel his hand. See how mad this King is upon his gods! The Prophet reproved him from the Lord for falling down before stocks and stones; and he riseth up against the Prophet, ready to strike him in the face. Then the Prophet forbare: and yet, he will speak out his words; If thou art such a foolish King, that thou wilt no more be admonished: it is because thou must certainly be destroyed: If thy ear be shut against good counsel, so as it cannot enter: The judgments of GOD shall enter, and thou shalt lay thyself and thy Kingdom open unto them. As the Prophet said, so it fell out, as the Lord had determined, and the Prophet had threatened from His Mouth.

The threatening of the King could not make void the threatening of the LORD: but must hasten the execution thereof, as the Prophet knew very well. Amaziah had fallen down in his devotions before the Edomites gods, he rose as high in the confidence of his own strength; as he had dealt foolishly like an Idolater to provoke the LORD by his devilish worship: so he would deal as proudly too after the manner, in provoking an enemy: he that could place help in stocks and stones, the Edomites gods, would put trust also in the companies of men, for thus he does; he rings the last peal to call in judgment upon himself: he prosecutes that way, which shall be to his destruction: he rusheth upon his own ruin, and invites it, saying to the King of Israel (after he had taken ADVICE from his flattering Counselors, who would flatter him, that was so wise as to flatter himself first) come, let us see one another in the face. The King of Israel, more out of scorn then love, bids him forbear, being no fitter a match for him, then a Thistle for a Cedar. This was a notable scorn, and sure enough Amaziah took it so, but it was good counsel, and it had been better if the King had taken the same. But Amaziahs ear was shut up against sound counsel, he would not hear. How so? The reason is rendered, for it came of GOD, that he might deliver them into the hand of their enemies, because they SOUGHT AFTER the GOD'S of EDOM: Let us note this; Amaziah would hearken what Idol-gods would say unto him; he would seek help from such despicable and helpless things, that could not wipe the dust from their eyes; could neither see, nor hear, nor speak, nor stand, such despicable things this besotted King sought unto, for he sought after the gods of Edom. Therefore he should be left to his own seekings, to seek and pursue his own destruction; And so he did, he thrust himself into his enemies hands; This enemy carried him captive, and in triumph to the gates of Jerusalem, forceth the captive King to betray his own City; to open the gates of the same, that his enemy, with his Army, might enter-in. When the gates were opened, the conquering King would not enter thereby: But, the more to despise his cowardly Brother, and the more shamefully to despite his Militia, he caused four hundred cubits of the Wall to be thrown down; entered the City in his Chariot (Note how a proud Adversary will insult over a despicable coward, who had a mighty Militia now on foot; but had not an heart to use it; his sins had taken off his spirit, and made him as a silly Dove without a heart) through that breach, carrying the King before him in triumph over those ruins. The Reader must mark that, and withal observe what follows; how weak that Militia is, which hath nothing more then Charets, and Horses, Men and Ammunition to fortify the same. The King of Israel breaks all Judah's strength, for it became as flax that was burned with fire; he sackit the house of the LORD, and the Kings house, takes away ALL, that was precious there; then gives the poor creature the King of Judah, his life for a prey (which he was exceeding glad of) and then returned to Samaria, but lived not long after. Amaziah out-lived his glory fifteen years , after this miserable destruction: but could not out-live his misery; that followed him still after he did turn away from following the Lord . He had Adversaries from without, these spoiled him: and from within, these conspired against him: (he that serves the Edomites gods must feel the Edomites plagues) The King thought to out-run all; so he fled to Lachish: But judgment was too quick for him, and overtook him; we cannot out-run the judgments of GOD: They sent to Lachish after him, and slew him there. You shall never read, that an Idolater escaped out of the Hand of GOD; sooner or later His Hand finds him out, and is heavy upon him. And now being slain, he must be buried; they do him this little honor, they brought him upon Horses and buried him. I have observed it all along, that an Idolatrous King will have honor from his people while he lives, or he will force it from them, as he did an Idolatrous service: but when he is dead, he shall have no more honor then what is given to a dead Lyon; such as fits very well that body, which, when that immortal thing was with it, did humble its self before the gods of the Edomites, those dunghill things; They brought him upon Horses and buried him; they cared not where; for when time was, he cared not how he did dishonor his body in a voluntary humility before the Edomites gods; They buried him; and made his Son Uzziah, called also Azariah, King in his Roome.

THE ACTS OF UZZIAH. CHAP. VII.

N Otwithstanding the hatred borne to Amaziah, his Son Uzziah succeeded him, when he was sixteen years old; he lived a few years a Prince, many years a King; he reigned 52. years : He builds and restores what was lost and broken down in his Fathers days; he strengtheneth himself exceedingly ; he warred, and was very victorious over the Philistines, he dismantled their Towns, then proceeded unto the Arabians, and Amorites, brought them to pay him Tribute : As his victories were far more important then were the achievements of all, that had reigned in Judah since David; so were his riches and magnificent works equal, if not superior to any of theirs, that had been Kings between him and Solomon. He had a Militia, even A-NON-SUCH, so fully furnished with all provision to complete the same, as we read, for I will not make an enumeration of singulars; he had abundance of all we commonly call good things, to enrich his Coffers, and to fortify his Kingdom. We have now passed over one or two remarkeables in this Chapter, which we must recall.

Uzziah had the care of an holy man over him; an honest Priest (to a King, as a Diamond in his Crown, the glory thereof) was not wanting to Uzziah; a great blessing to the King and Kingdom: as the contrary, an ungodly man, a vile counselor, a wicked Priest (though but one) is a plague to both (what are many?) Uzziah had a good Tutor, a learned man, he had understanding in the visions of GOD : and, no doubt, took care, that the young King should understand them too: for in the days of his good Tutor Zechariah, he sought GOD; and so long as he sought the LORD, he was no looser, for GOD made him to prosper. That was it, there goes the blessing; this seeking of the LORD, that made him to prosper. Let us observe how prosperous he was; Then GOD helped him , made him victorious against the Philistines, and against the Arabians: GOD made the Amorites fall at his foot, and present him with gifts . God helped him, his enemies should fall before him. He would seek the LORD; he would advance His Name, as his good Tutor taught him; The LORD would make him a man of renown, his Name should spread abroad, even to the entering in of Egypt .

We have read the best concerning Uzziah, prosperous still; how long? As long as he sought the LORD GOD of his Fathers. We read no more of his prosperity, not a word more, for we do not read that he sought the LORD; no? then we must not look to read of his prosperity; nor what his Militia did, either for defense or offense; just nothing; Time was when Uzziah sought the LORD, his success was answerable, GOD made him to prosper; He helped him; He made his Name to spread; The Priest dies, and the Kings zeal dies. But the LORD had lifted up the poor man, and the man lifted up his heart so high, that he lost the sight of himself, and the ground he stood upon, and of the Hand, that helped and advanced him; he lifted up his heart, not to the Lord but against Him, to HIS DESTRUCTION, as if he himself had done all this. Ol it is a hard matter to be lifted up high, and yet with Mordecai to keep his station, and return, to the GATE : A hard matter, to be lifted up on high in the world, with the glory of the same, and yet to keep the heart low; he must be more then a man, that can do this, an impossible work to this heart within us, to ascribe salvations all unto GOD.

Man, when his mountain is strong, will be so strong, and stout, and firm upon it, as if it could not be moved; he will cling fast to the Arm of flesh, forgetting the Arm of the Almighty; and then his Arm proves it self flesh, no better, but worse, if worse can be, like an Egyptian Reed, deceives, and pierceth both together. So it was when Uzziah was strong, his heart was lifted up to his destruction. Note this; He, that lifteth up his heart, and not to the Lord, lifteth it up to some lying vanity, and so lifteth it up to his destruction; And the higher he lifteth up himself, the lower will his fall be. Then again, He that lifteth up his heart, will transgress against the Lord A proud heart will be rebellious. It follows; Then he transgressed against the LORD his GOD; for whereas he should have maintained the Temple, the Laws and privileges thereof, he did clean contrary, corrupted the ordinances of the same, and did there most presumptuously. So we read on, and of nothing his Militia did after he had done so proudly: only this we read; That the Priests remembered their duty, when their King forgot his, and reprehended his presumption roundly and roughly. That was enough; the rest GOD Himself performed, as we may read, and the addition Josephus makes to the Story, not very material, yet it may be true, and then it is very notable; But thus far only we have assurance; That, while Uzziah was wroth with the Priests, who withstood him (says the Text) the leaprosie rose up in his fore-head before the people, which assureth us first of all;

1. That it is dangerous for a King to contend with his faithful servants, maintaining their office, which God hath entrusted them with. And;

2. That an heart, lifted up to his destruction, will venture upon some inglorious and unhollowed actions, specially such, which strike at the Law and worship of GOD; as our Lord-Bishops did, putting a scorn upon the Lord's Day.

3. That no Militia, how completed soever, can secure any person, or his house, when he doth deal proudly against the LORD, and His House, the established Laws and Ordinances there. And;

4. The LORD will lift-up His Hand against that man, who will lift-up his heart against Him; and, if he will be so venterous, as to do dishonors to His House, to His Services and Servants there, he shall bear the marks of those dishonors to his dying day; and they shall not part with him at his grave neither. It was just so with Uzziah, and so his Story is concluded; Uzziah the King was a leper unto the day of his death; and, being a leper, he dwelt in a several house, for, he was cut off from the House of the LORD; Set a mark upon it all we, that have changed the Ordinances in GOD'S House, and profaned the Laws there; he was cut off from the House of the LORD; And, so having wasted out a miserable life with sighs and complaints, he slept with his Fathers, and was buried with them in the same burying-place; But yet, as he dwelt, being alive, in a several House being a LEPER: So, being dead, he must sleep in a Bed several and a-part from the bodies of other Kings, for they said, HE IS A LEPER . Jotham was over the Kings house, and judged the people of the Land in his Fathers life time; and when his Father was dead, reigned in his stead. Of him in his own place, amongst the Good Kings.

THE ACTS OF AHAZ. CHAP. VIII.

A HAZ, Jotham’s Son, and Grand-child to Uzziah, was twenty years old when he began to reign: such an Idolater as exceeded all his predecessors, they walked in the ways of the Kings of Israel; so did he, but in this he exceeded, for he offered that most unnatural, cruel and devilish oblation (called an abomination which GOD hateth ) even the Son of his body, for the sin of his soul; he burnt his Children in the fire . Therefore that MUCH, which his Father JOTHAM built (whereof anon) all those strong places could not strengthen the Son: Notwithstanding his Militia, the King of Syria smote him; and the King of Israel smote him, both with a very great slaughter . But the King of Israel laid load upon him, the smartest blows, for he was a neighbor, and a brother offended (there the contentions will be bitter and mighty, as here, where they slew their brethren with a rage that reached up to Heaven ) The King of Israel slew in Judah an hundred and twenty Thousand in one day, which were all valiant men , because they had forsaken the LORD GOD of their Fathers. There was the old quarrel, and these Kings were the viols, through which the LORD poured down the wrath, and avenged the quarrel of His broken Covenant . And mark we there, Prince and people, all forsake GOD: GOD forsakes them, breaks down the Hedges, takes away His Destnce (that is done first) after that He takes away peace; then one Enemy comes in, then another, breach upon breach like the Sea; smititg upon smiting, one blow after another, and full one smarter then the other, till all are consumed, and yet ALL VALIANT MEN.

Amongst these slain, was the Kings own Son; the Governor of his house; and he also, that was next to the Kings person: The most valiant men were slain; so were they that were nearest to the King in love and trust. Besides all this, Israel carried away captives of their Brethren two hundred thousand women, sons and daughters with much spoil, and brought it to Samaria. ODED, a good Prophet, speaks to the Host of Samaria very well; bids them remember and consider on it; That there were with them, even with them, sins against the LORD GOD, for which they must look for a day of reckoning, even they, who would show no pity to their brethren in the day of their trouble, and treading down. Nay, said the Prophet, the day of reckoning is come, or as good as come, FOR THE FIERCE WRATH OF GOD IS UPON YOU. These words, with certain others, The heads of the children of Ephraim, prevailed for the sending-back Judah's Captives warm-clad, and well arrayed with their own spoils: And all the feeble of them they carried upon Asses, and brought them to Jericho.

Thus Israel relents at the stroke he had given Judah, and shows mercy unto him, which, doubtless, moved Ahaz very much to cease from thoughts of revenge. But he bends himself against Rezin King of Syria, and that he may be avenged on him, he sent to Tiglath the King of Assyria, saying, I am thy Servant (SIR) and more also, Thy Son, Come-up and SAVE ME out of the hand of the King of Syria. A strange speech, but not so strange from Ahaz, for he will, anon, ascribe salvations to stocks and stones, much rather might he, he thought, ascribe salvations to a man, Come up and save me: So he calls in a foreign King to his help, who knew very well how to make profit by the troubles, that rose in Palestine. But yet Tiglath seems not moved with a complement, Your Servant (SIR) and your Son; If Ahaz will have him come to save him, he must bribe him well to his advantage, and so he do's, presenting him with the silver and the gold, taken out of GOD'S house and his own. Silver and gold is full of Rhetoric can persuade mightily, and make a man to hearken; so it follows, Then Tiglath hearkened unto Ahaz, for he had the treasures of Jerusalem in his hand; and, having there with prepared his Army, he invaded the Territory of Damascus, won that City, carried away captive the people there, and killed Rezin the King thereof, who had so smitten Judah a little before. Now Ahaz thinks his Treasure well bestowed, for Tiglath had avenged him of his Adversary: and up Ahaz goes to Damascus to meet Tiglath there, and to behold the ruin of that King, and his City, who had so distressed him and all Judah (See how bloody an Idolatrous King is) he feeds his eyes with rue-full spectacles, thinking now his chiefest enemy was taken away, not considering, that himself was he. Ahaz being now at Damascus, saw an Altar there, falls in love with the form and fashion of it: (more gaudy then was that of Solomon's, made by the pattern shown to Moses in the Mount) An Idolater ever is better pleased with that Altar and Service, which he hath devised of his own heart, then he is with that, which the wisdom of GOD hath commanded; So is Ahaz here, as Jeroboam before him, and as all like him, much taken with this Altar and form of it, sends a model of this excellent frame to Uriiah the Priest, that it may be sampled in Jerusalem according to the pattern. The Priest was as ready to make it, as the King his Master was to worship before it: before the King was returned from Damascus, the Priest had hoisted up an Altar, according to the pattern, and finished it. An Idolatrous King shall not want an Idolatrous Priest: Thus did Urijah the Priest, according to all that King Ahaz commanded.

Then he was an obedient Servant, you will say. No; the most unfaithful in all the Kingdom, and the deepest in Rebellion there, next to the King his Master, who was so stout against the LORD. This Urijah was indeed a servant of servants, the basest servant, and did the basest service, that is imaginable, for he served his Masters lusts, which war against the soul, and so did the greatest dis-service to his Master, that possibly could be done. That servant, who obeys his Masters commands against the command of his Master in Heaven, (which is to obey the lusts of men) doth his Master on Earth the greatest dis-service that can be, for he helps on his Masters Rebellion against GOD, and hastens on his Masters ruin, and with him the ruin of all the people, committed to his Masters charge. Accursed be such unfaithful servants evermore, that are so pliable to their Lord's will, against the will and command of their MASTER in Heaven; Urijah did as King Ahaz commanded. Oh well had it been with the King, if the Priest had disobeyed his Master at that point, for then he had done as GOD had commanded; but the Priest did as the King commanded, made an Altar according to the pattern, sent from Damascus, reared up this strange pile, then thrust it up between GOD'S Altar and the Temple, gives it an apparent precedency, saying, in his heart, Let the GOD of JUDAH come behind the gods of Syria; Then this Idolatrous King lays down his Scepter, and takes up the Censer, and sacrificeth on his new Altar to his new gods, the gods of Damascus. Why will he do so? He gives us his reason for that, Because the gods of the Kings of Syria help them. See I pray you, the King speaks as a man quite forsaken of his wits! His abominable Idolatries have taken away his understanding and his sense too, HELPE THEM, said he I Did the gods of the Kings of Syria help them? His eyes told him, if he could have seen, that they were the ruin of Damascus, and of the King there; yet, saith he, I will sacrifice to the gods of Damascus, that they may help me. Now we must inquire what need he stood in of help; and how these new gods helped him.

But first we may observe, That the fashion and manner of worship, which GOD prescribed Ahaz, do's not please him; he will have a way of his own, something like to that GOD commanded: So he fashioned an Altar, and paterned it. Mark we now, how GOD patterns him in judgment; a very like ruin shall now befall him, as had befallen Damascus, whence he took his pattern; and so we shall see what need he stands in of help. Ahaz brought new gods with him to Jerusalem: What follows? War was in his gates. He was distressed on every side, the LORD, against Whom he rebelled mightily, poured down wrath upon him, through this violl, and through that, both on the right-hand, and on the left. As Israel and Aram vexed him on the North; So the Edomites and the Philistines, ever more attending the ruin of Judea, entered upon his Country from the South, smit Judah, carried away captives, invaded their Cities, and dwelt there: To whom then should Ahaz have looked in the day of such distress, when viols of wrath were emptied upon him from every quarter? That is easy answered; To the GOD of Salvations, yea unto the GOD of desolations also, for those He makes in the Earth , men are but His viols, but rods and swords, and battle Axes in His hand : Surely saith the LORD Himself (therefore we will hearken) Thou wilt hear me now, now Thou wilt receive instructions. Why now? Because now He hath cutoff Nations; Their Towers are desolate, their Streets waste, their Cities destroyed, their Kings slain, now Thou wilt fear me, now Thou wilt receive instruction; surely it is meet to be said unto GOD, I have borne chastisement, and I will not offend anymore ;

Surely now in distress, Ahaz will say, (for it is the voice of Nature) O GOD help me. Should not a people seek unto their GOD? Ahaz do's not so; he will purchase the help of Tiglath King of Syria again with the sacrilegious pillage of the house of GOD. Tiglath had helped Ahaz (for so the Scriptures are reconciled) in his first on-set; he had smote Damascus, and slain Rezin the King there; and so had served Ahaz his turn for that present, and satisfied his thirst of Revenge. Now Tiglath will serve his own turn, he will not return back again, but follows his victory to satisfy his own thirst of enlarging his Dominions; he possesseth himself of all Basan, and all the rest beyond Jordan, which belonged to the Tribes of Reuben, Gad and Manasseh; and then, passing the River, he invades the Kingdom of Israel, makes them his vassals: And now he is within Judah, and possessed of a great part there. So Tiglath came to Ahaz indeed (invited with treasures and a fair prospect of all Canaan besides) He came unto him, says the Text: And what good did he do him? None at all, but hurt rather, and DISTRESSED HIM, but STRENGTHENED HIM NOT.

Now Ahaz is in distress, what will he do now? he sees that man is a vain thing, there is no trusting him; he hoped he would help him, and he hath distressed him. What do's he now? Worse and worse, In the time of his distress he did trespass yet more against the LORD. He was made most miserable, and yet he remained most wicked, he lost the fruit of all his sore afflictions. Though he was environed, though his way was hedged with thorns round about, yet, like a wild Ass used to the wilderness, he brake loose and traversed his way; even in his month they could not find him ; Though he was fast cooped up in GOD'S fetters, as with the northerne iron and brass, yet he thought to escape by his own wisdom ; Ashur would save him, he thought he could ride upon horses , therefore his persecutors were swift. Certainly (for the sacred Scriptures set acertaine note upon him) never was any King more mad upon his Idols, nor did any King before him, blunder on so against the Angel, and upon the drawn Sword, as he did; so went looking forward and backward, on this side, and on that, but the Angel crossed him every way, and yet he went on.

This was King Ahaz. But, whether went he? For the living to the dead: Ahaz had said before to the King of Syria, Come up and SAUE ME. Now he saith as much to stocks and stones, Arise and HELPE ME; He sacrificed to the gods of Damascus (which smote him) and he said, THEY MAY HELPE ME. Did they help him? Yes, after their manner, as such gods use to do; they helped-on an utter desolation; they helped to bring Judah low, to make the Land and her King NAKED. And then having exposed Ahaz and his Land, as a naked man, to the rage and fury of Adversaries, they were the Ruin of him, and of all Israel. Some things must be observed from this Story of Ahaz by way of Caution first; and then for Instruction, here is a great deal; for Caution first;

1. Be well aware, whether high or low, great or small, be we aware, That we set not our foot in an Idolatrous way; if we do, likely it is we will walk therein, stand in it, and then sit down there; having made an entrance, we cannot tell where we shall stay. It were worth the noting, if here were time and place to set it down, the pedigree of Idols, and then the rise of Idolatrous services. In one word, the Idolater began with the offering a grain of incense at the first. What did he offer at the last? The son of his body, for the sin of his soul. Ahaz himself is a great example of all this; He walked in the ways of the Kings of Israel: he made also molten Images for Baalim: Moreover he burnt Incense in the valley. The Calves of Jeroboam drew him on to the gods of the Heathen, and now Bulls and Goats are too little for his new gods, his own flesh and blood is but dear enough! He that burnt Incense but now, now burns his Children in the fire. When a man has set footing in an ill way, he knows not where he shall stop. And,

2. Beware we set not up an Altar, which GOD commands not, though it be but one, and we can make it a gaudy one, and pattern it, as near as can be to GOD'S Altar; yet beware of this one, for this one will draw on a second, and a second a third. Ahaz is a great example here also; he set up an Altar in the holy place; Did he cease there? No; Now he gathers all his precious things together, and all to make and adorn his Altars; he made him Altars in every corner of Jerusalem; nor there only, but in every several City of Judah; he made high places to burn Incense unto other gods, and provoked to anger the LORD GOD of his Fathers. And,

3. Beware we shut not up the eye, against the light. Of all the Creatures GOD has created, it is not safe to play with the light. I have read of one, who would not be beholding to the Sun, for it's light to walk, or to work by; he would close up his eyes and put a cover over. At length he be thought himself, and was content to see the light, and to take benefit from it; but he had covered his eyes so long, that, taking off the cover, he found his eye in the same place, but the sight was gone: He had dallied with light too long. It is excellent which Augustine saith; what good dost thou to the fountain, when thou drinkest of it? Thou art refreshed from it, and that is thy benefit: So also, from the fountain of light, thou seest by it, thou mayest walk and work by it, and that is thy benefit: Be not proud then, do not shut thine eye against the light; though it be but the light of nature, yet let it in, and make we much of it, then GOD will entrust us with a greater light; He that is faithful in a little shall be Ruler over much; but he that improveth not his little, shall have that taken from him, which he hath neglected, or not improved to his own good, and the glory of the giver. Ahaz is a great example of this also; he played with light, he thrust it from him; he would not take the benefit of that common light, which, as a common dole, the LORD gives out to every man. He put confidence in man, Come, said he, and save me; then in stocks and stones, abominable Idols, saying, these may help me; he trusted in them. How then? Then he had eyes and saw not; an heart but understood not; as a silly Dove without an heart, he was as senseless as the stocks he trusted in; They that make them are like unto them: So is everyone that trusteth in them. Then, from that time, he sought help from those despicable things, to the day of his death, he walked in the world, as a man in a Dungeon, groping his way, as in the thickest darkness. So much in way of Caution; now we must receive Counsel hence, and sound Instruction. First, That;

Strange gods will blind a King strangely; they will degrade a man, they take away his Excellency and Crown, his understanding, judgment, reason, nay his sense also, and leave him in the dark: So as he shall blunder on in the face of the Angel, and his drawn Sword, to his own destruction, and to the ruin of his Kingdom. And secondly, That

Idolatry, which is an humbling a man's self before dumb Idols, is a sore transgression against the LORD, and brings sore judgments upon a Land, puts it into a forlorn and helpless condition; from out of the KINGS protection, so as no person nor thing can be a cover unto it, whereby to hide it's filthy nakedness; It brings a Nation low, and makes a people naked. And thirdly; That,

The whole Host of Heaven and Earth will be our Enemies, till we make GOD our friend. The King of Israel said well; if the LORD do not help, neither person, nor anything can do us any good. And GOD never helps them, who expect help from persons and things, which GOD hath cursed. And fourthly, That,

Wherein we put confidence, whether person or thing, will do us all the mischief, and so avenge the quarrel of GOD'S Covenant. It was so here; Tiglath, from whom Ahaz expected salvation, distressed him: Israel was a scourage to Judah; Assyria a Scorpion to Israel and Judah both: but the gods of Damascus, which he thought would help him, were the ruin of him, and of all Judah.

5. A heart hardened in sin, especially brawned in the sin of Idolatry, is seldom wrought upon, either by mercies or miseries; though the mercies be exceeding abundant and sweet, and the miseries exceeding bitter and sharp. Ahaz was wooed, allured and tried both ways, yet he continued as hard as a Rock, This is King Ahaz. In the time of his distress, in that considering time, he considered not, but blundred on, and trespassed yet more against the LORD. Therefore there is a mark set upon him, This is that King Ahaz, for he sacrificed unto the gods of Damascus, he turned himself to them; from the living GOD to stocks and stones, which smote him, yet he said, they may help me; This is that King Ahaz; we learn also hence.

6. That stripes and sore strokes will not make a fool wise. No, though thou shouldest bray him in a mortar among wheat with a pestle, yet will not his foolishness depart from him. Afflictions, tribulations may break the bones, and the spirits, and the heart too with worldly sorrow; but the strokes must be sanctified, else they will not supple this rocky thing; they will not break the heart with a godly sorrow. Ahaz had blows enough; because of his transgression, The Lord delivered him into the hand of the King of Syria, and they smote him; and into the hand of the King of Israel, and he smote him with a great slaughter; The Edomites, they smote him, so did the Philistines; he was smitten before and behind, and on every side; he had blows enough, but they did him no good; his heart was gone after his Idols, and joined to them, then nothing can do him any good, for he, that is joined to Idols, is departed from GOD. We learn also hence, That

8. A man can harden his own heart, and does so daily; he can lie in the grave of sin, and roll a stone over that grave; that he can do, he can increase the rockinesse of his heart; he cannot soften it, do he what he can. And that he must do, he must use the means for the softening of the heart, which GOD affords unto him. But all is made effectually by the good Hand of GOD unto him, Who speaks and draws too, for He speaks with a strong hand. The conclusion is; man is as dead as a door nail to his own conversion; he can no more raise himself from the death of sin, then a dead man can raise himself from the grave of his corruption; But GOD'S voice he can hear; for that is a creating voice, that called Lazarus out of the grave; and that voice he can hear. We must take one note more from the Retaliation of the LORD, for that is remarkable in the pouring out of wrath upon Ahaz.

9. Ahaz sacrificed his Childeren to Molech in the fire, so he took the Children, whom GOD had given him, and offers them up to that abomination. The LORD will be avenged on him for that; He will give-up one of his Sons, the stoutest of them, and with him, his chief servant and favourite also, unto the Sword of his enemy; And Zichri a mighty man of Ephraim slew MAASEJAH the Kings Son; And AZRIKAM the governor of the house, and ELKANAH that was next to the King. Ahaz said to a man, come and save me. That Man came for his own advantage, distressed him, but strengthened him not. He sought help from the gods of Damascus: These smote him, struck out his eye, and took away his heart, were the ruin of him and of all Israel. So ends the Story of his life; A dishonor follows him to the grave; how little the people regarded him appears at his death; Ahaz slept with his Fathers, but not in the same room with them; he was too bad a Son to rest at night where his good Father lay a sleep: he had brought Judah low; he had made Judah naked; he had transgressed sore against the LORD; Therefore they denied him room in the Sepulchers of the Kings; They buried him in the City, even in Jerusalem, but they brought him not into the Sepulchers of the Kings of Israel, and Hezekiah his Son reigned in his stead.

We shall read much of his Goodness, in his place, the next Section, there also of Manasseh a great sinner, but greatly humbled: he began very ill, but ended wondrously well: he obtained mercy, that in him the Lord CHRIST (for He was the same yesterday) might show forth, as to his servant Paul, all longsuffering for a pattern to them, who should hereafter repent, and believe on Him to life everlasting: But of him, after his Father and his Goodness. Amon follows here; after him, excellent Josiah, in his place; Then a continued succession of wicked Kings, and a miserable destruction: For Judah half had changed her God, and she hath a change of Kings, one quickly after another; quickly-up, and as quickly-down, till they and their Kingdom fell to pieces. The supporter of the Throne was gone; and they had so heated their seat with their abominable Idolatries, that quickly after they were sat down in it, they were consumed with the heat of God's displeasure.

That I may conclude this section with the more profit, we will look back as far as to King Solomon, thence recollect the Story, that we may take a short view of the ways of Israel, and thereby amend our own.

Thus it was. King Solomon in his declining years, declined the true worship of God: Rehoboam follows-on in the last ways of Solomon, like his Father in everything, except the best things, his Wisdom and Repentance; For he doted upon Idols, joined himself to them, and so rent from himself the greatest half of his Kingdom. Abijah his Son was wiser, not much better. Asa sets all to rights again, and has a good Jehoshaphat: He has a bad Jehoram, he walked in the ways of Ahab, for he had taken the Daughter of Ahab to wife, a wicked woman, she poisoned her Husbands posterity; their wickedness is propagated to their Son, and their Sons Son. Unthankfull Joash (we need say no more) has almost as bad an Amaziah, and he an Uzziah. Then there is a good descent in Jotham, and that is from above; Goodness is not propagated, wickedness is, for Jotham has an Ahaz: there we are, but I go on; Then there is a descent from Heaven again; Ahaz hath an Hezekiah. Then there is a natural descent again, Hezekiah hath a Manasseh; And the natural descent goes-on, for Manasseh hath an Amon, (he continues the Story:) Then the descent from Heaven, for Amon hath a Josiah. And after him the natural descent holds till all was broken to pieces.

And thus the Wise GOD orders it, that the Church may not look for her Heaven here; but in the World affliction. Here the Church is afflicted and tossed with tempests, and so she is spoken unto and comforted, with an expectation of an interrupted peace, for a time, even here below: but of rest forever in Heaven. We went purposely back to take a view of Judah's ways, and the rise of her Idolatries; and in short thus we read; These abhominable services were first countenanced in Judah; then practiced by Judah; after that forced upon Judah, then took fast rooting there. We shall now read-on, and this conclusion quickly cleared unto us;

THE ACTS OF FIVE KINGS. CHAP. IX.

F Ive other Kings of Judah yet remain, which I will but Name, as exemplary for wickedness and judgment as the former 1. Amon , Son of Manasseh, who did evil as his Father did, but was not humbled for it as his Father was : he trespassed more and more, so his reign was short, but two years; then his servants conspired against him, and slew him in his own house.

2. Jehoahaz the Son of Josiah, is made King instead of so lamented a Father: his reign is very short, but three Moneths; then the King of Egypt deposed him, condemned the Land in an hundred Talents of Silver, and a Talent of Gold, and made Eliakim his Brother King over Judah; turned his Name to Jehoiakim, and took Jehoahaz his Brother, and carried him into Egypt.

3. Jehoiakim reigned eleven years, did that which was evil, after the abominations of his Fathers: then the King of Babylon came up, distressed Jehoiakim, and he became his servant three years; Then he turned and rebelled against him; broke covenant with the King of Babel, (which he should not have done, though an Heathen King.)

But see the retaliation of the Lord! Jehoiakim, like the man possessed with a Devil, as those in our days, infamous this way all over the world, breaks the band of his covenant; That band, though the greatest binder on earth, cannot bind him; he breaks that sacred band, the Oath of GOD. Does he carry it away so? does he escape? I pray you mark what follows, and resolve yourself, He shall have bands enough, which shall hold him fast, and break him too, that will break such sacred bands; It follows, the LORD sent against him BANDS of the Chaldees, and BANDS of the SYRIANS, and BANDS of the Moabites, and BANDS of the children of Ammon. Look you there! The Band of a Covenant could not hold him; these Bands held him fast. But Nebuchadnezzar's Bands were the strongest, they bound him in fetters to carry him to Babylon; But his burden of sorrow was too heavy for him, so as his spirits fainted under it, and died in the way; was Buried with the burial of an Ass, drawn and cast forth beyond the gates of Jerusalem .

The Acts of Jehoiakim, and his abominations, that he did, and that which was found in him, are written in the Books of the Kings, but more fully by Jeremiah in the fore-mentioned place.

4. And Jehojachin his Son reigned in his stead, a very short time, three Moneths and ten Days; In that time, he did that, which was evil in the sight of the LORD; And when the year was expired, the King of Babylon sent and brought up the young King in iron bands to him; His attendance thither shall add to his misery;

5. The King of Babylon made Mattaniah his Fathers Brother, changing his Name to Zedekiah, King in his stead; taking an Oath of him, That he should be Tributary and servant unto him. Zedekiah considering not (though Jeremiah had put it upon his thoughts again and again) That he had bound himself with the Oath of GOD; he also rebelled against Nebuchadnezzar, who had made him swear by GOD; he stifned his neck, and hardened his heart from turning to the LORD, and rebelled against the King of Babylon, to whom he had sworn obedience. He shall pay dear for this breach of covenant; (Mark that) An Iron yoke is put upon his neck, and his stiff neck is made to bow to it; he is brought before Nebuchadnezzar King of Babylon, where his eyes shall behold the slaughtering his Sons before him; then those lights are put out, after they had let in that sight, which would never go out, till his spirits went-out; so he is left in the dark, to contemplate in his saddest thoughts, the saddest spectacle, that ever Father looked upon. And it is the complement of his misery there: That, though his eyes are out, yet he cannot but behold that woeful slaughter in the dark. No more sorrow can come in by the windows of his body; more shall come-in at his doors; he hears that, which will make his ears tingle; That Jerusalem is taken, and Judah cast out from the presence of the LORD.

We can proceed no farther; we are come to the utmost of evils; a casting out from the presence of the LORD: It is next to the casting into Hell, the very suburbs, the brim of that bottomless pit. And who is cast out I pray you? Judah. Give us leave to ask one question more; Why was Judah cast-out; wherefore did the LORD do so and so unto Judah? The Nations asked this question some thousand years ago, and where they asked, there they have an Answer given them, which will satisfy all the world. I profess unto you, we had need stand still indeed, and cause enough to stand astonied. If we read on, we must read a miserable destruction by fire, sword and captivity. O terrible example of vengeance on that City, which GOD had chosen to set His Name there! How is it become like one of us, might the Heathen say, even like the Cities, which God overthrew and repented not. It was so, because they sinned worse then the Heathen, when Judah humbled themselves before Devils, stocks and stones.

This was a City, the Lord had chosen for Himself out of all the world: All the world were witnesses of their favors, their miraculous deliverances and protections: All the world should be witnesses, and stand astonied at their just confusion. Her sister Samaria was not mentioned by her mouth in the day of her pride: Her Kings also would walk in the ways of the house of Ahab, and after their counsels, to provoke the LORD. Therefore the LORD hath done to her as He threatened; I will stretch over Jerusalem, &c. And now we have a great example of wrath before our eye, and it strikes sadly to our hearts; that we may hear and fear, and do no more so presumptuously. If after such a destruction as this, and beholding of it with our eyes, we do as Judah did, how great and swift will our judgment be!

The end must answer the beginning; The ways of Israel, and the counsels of the house of Ahab, were to the destruction of Judah. He that sows the wind, reaps the whirl-wind. We cannot gather grapes of thorns or figs of thistles. As Righteousness tendeth to life: so he that pursueth evil, pursueth it to his own death.