An Image of (part of) our Reforming Times. OR, JEHƲ in his proper colours diſplayed, In ſome EXERCITATIONS on 2 Kings, 9 and 10 Chapters.
Howbeit, from the ſins of Jeroboam the ſon of Nebat, who made Iſrael to ſin, Jehu departed not from after them; to wit, the golden calves that were in Bethel and that were in Dan.
But Jehu took no heed to walk in the law of the Lord God of Iſrael with all his heart: for he departed not from the ſins of Jeroboam, which made Iſrael to ſin.
SOlomon the wiſeſt of men upon his great experience tells us that there is no new thing under the ſun. Indeed every generation of men are but as new Editions of their forefathers: one differs from the other onely in circumſtantials: Perhaps other faces and ſhapes, but the ſame fleſh and blood, the ſame humours of the body the ſame faculties and paſſions of the ſoul. Now there being ſuch ſameneſs and likeneſs in the2 fountain, there muſt needs follow the like in the ſtreams. Mens actions and ways are as their hearts and affections are. Likeneſs in ſin and wickedneſs, brings likeneſs in afflictions and publiſhments. Times paſt ſeem to be a type or figure of the preſent, and the preſent to be a re-acting or doing over again thoſe things (either more clearly, or more obſcurely) that the former times brought forth. Viciſſitudes and changes are ſutable to the mutable nature of Man. What one Age doth or builds up, another undoes or pulls down; a third comes, and would reform all if they could tell how: yet ſtill it's but like the hand of a Dyal, that goes from One to Twelve and then to One again. There is no new thing under the ſun. Nothing can properly be ſaid to be new, but the new creature: the works of God and of the Spirit of God are new but the works and ways of men are old; at beſt, but new images of old things: and all old things muſt paſs away; nothing will be durable, till all things become new; new heavens, new earth. Theſe three parts of time, paſt, preſent, and to come, are very nigh of kin: they are ſo like each other, that they may well be taken for brethren. An indifferent Judgement ſtudying the times paſt, may caſt the waters, and give a true Judgement of the preſent; and a prudent eye may by the ſame rule be able to give a ſhrewd gheſs at the times to come, eſpecially times nigh, or next at hand. Thoſe who make Cornelius Tacitus, Titus Livius or other Romane Stories, their Goſpel, will tell us, that Julius, Auguſtus, and Tiberius Caeſar's parts are acting over again in the world by other perſons, and under another Vizard: and I could heartily wiſh, that they had not ſo much ground as they have for their conjecture.
But the Saints and people of God have a more ſure Word of prophecie, The good and unerring Word of God, and the promiſe of the Spirit to interpret it.
It was not for nought, that our Lord ſo ſharply reprehended the Scribes and Sadduces for not obſerving the ſignes of the times. And the men of Iſſachar are characterized by the holy Ghoſt for their wiſdom, having underſtanding in the times. What though they be counted the half-witted men, the aſſes of the times? it's no matter, ſeeing they have the holy Spirit to ſtand by them, and encourage them. Chriſt our Lord rode to Hieruſalem on an aſs; and he will again make uſe of the worlds aſſes, (the fooliſh things of this world) when he goes up to his kingdom, to the ſhaking of the earth, and the heavens alſo.
I ſay, yet not I, but Solomon the wiſe-man ſaith, That the preſent3 times are but an Image of times paſt: there is nothing new under the ſun. Is there any thing whereof it may be ſaid, See, this is new? Eccleſ. 1.9, 10.It hath been already of old time which was before us; and there is nothing new under the ſun.
Ponder theſe things in your hearts, and you will not wonder nor be prejudiced in your thoughts, if I tell you, that this ſtory of Jehu is An exact deſcription of part of our Reforming times, or, of a great part of our times Reformers.
Howbeit, from the ſins of Jeroboam the ſon of Nebat, who made Iſrael to ſin, Iehu departed not from after them; to wit, &c.
But before we come to the opening of theſe words, which is our main intendment, it's neceſſary that we ſhould ſee what help the whole hiſtory of Iehu will afford us, to the clearing up of our work. That which is requiſite for us to obſerve, as to our preſent buſineſs, may be brought under theſe ſix Heads.
1. The time that God took to have this work done in. 2. The cauſe Iehu had committed to him to manage. 3. His policy. 4. His zeal. 5. His profeſſion. 6. His hypocriſie.
Firſt, The time, the opportunity or ſeaſon, God gave Iehu to do his work in.
It was as wicked a time as ever was in Iſrael, wherein the poor people groaned under all ſorts of Oppreſſions in their outward man; as in the caſe of Naboth may be ſeen. In things of a ſpiritual concernment in the Worſhip of God, Baal and the Calves tell what a ſad caſe the poor people of God were in then: Prerogative and abſolute Soveraignty advanc'd to the higheſt; the Kings will and pleaſure above Law; as in the caſe of Naboth's vineyard; and may be further ſeen, in the complaint of good Obadiah: What have I ſinned, that thou wouldſt deliver thy ſervant into the hand of Ahab, to ſlay me? The King's will was grown extreme boundleſs, that a man ſo neer Ahab's perſon as Obadiah was, (Governour over his houſe) ſo great and powerful a man, ſhould be ſo ſubject to the imperious fury of his Prince, that he ſhould incur the danger of death for a ſuppoſed telling of a lye: that was the caſe; if he ſhould go and tell Ahab that Elijah was there, and the Spirit of the Lord take him and carry him elſewhere, and Ahab ſhould not finde him, he would ſlay Obadiah. Surely Ahab was an abſolute Soveraign, had ſcru'd up Prerogative to the higeſt pin. And this mans wife (Iezebel) was more abſolute then he: he rul'd the Kingdom, but ſhe rul'd the King: for ſhe made him more wicked then he4 was before; that Ieroboam's ſins could not ſerve his turn, but he muſt have an Ahab's ſins too. She being a Sidonian brought him to worſhip her Idols, and ſubmit to her ſuperſtition, to ſerve her gods and her Prieſts: and who rul'd the King now, think you? Oppreſſion and Superſtition were brought up to the higheſt pitch, and that by her means.
The times thus qualified, gave Iehu an eaſie entrance into this work. God order'd it ſo, that the ſenſe of the Oppreſſions and Superſtitions of their Rulers wrought ſo upon the Souldiers hearts, as made them of a willing minde to follow Iehu; otherwiſe it would have been a difficult and hard matter for Iehu to have engaged them againſt their King**Who was a valiant man, for he was wounded: his wounds ſpake forth his valor; which vertue is mighty raviſhing and taking to the heart of a ſouldier.. He had a fit ſeaſon to do his work in: the harveſt was ripe and he wiſely thruſt in his ſickle. How can he do amiſs, that hath God to direct him?
Now look back, and behold the countenance of our late times: conſider our King and Queen, the Prelates, the Friers, and Jeſuitical Prieſts: view the temper of the times, the ways and courſes were taken, and you will preſently be of my minde and ſay Theſe two times, though at ſo great a diſtance of time, are complexion'd exceeding like each other; and with Solomon thou wilt cry out There's no new thing under the ſun, but the preſent age many times commits the ſame ſins former ages have done, and fall under the ſame puniſhment, and poſſeſs the ſame ruine: if they differ in any thing, it's but in the circumſtantial aggravations of their ſin, and ſo may breed like difference in the effects.
Secondly, for the Cauſe Jehu had in hand to manage: It was as excellent, as noble a Cauſe as ever man had the proſecution of.
What was it, but the execution of God's wrath and vengeance upon his (and his peoples) enemies, and the deliverance of his people from their bondage and oppreſſions that lay upon them, both in matters of Worſhip, and their outward concernments?
The people of Iſrael groan'd under the hand of their oppreſſors as you may read in the ſtory of Naboth; and they were compel'd to worſhip idols in ſtead of the true God, the beſt whereof were Jeroboams calves, (characteriſtically called his ſins) and the more groſs were Baal, and other the gods of the heathens. Now the Prophet gives Iehu full commiſſion to execute the vengeance of God upon theſe Tyrants, the enemies of God nad his people, as you may read in 2 Kings 9.7, 8, 9, 10.
The other part of the Cauſe, to wit, deliverance and liberty for the5 people of God to worſhip the true God, is plainly intimated in Chap. 10. verſ. 31. But Iehu took no heed &c. God expected he ſhould walk uprightly before him, as David did: wherefore did God give him commiſſion to make the houſe of Ahab like to the houſe of Ieroboam but to let him know that he expected his turning from Ieroboam's ſins as well as Ahab's; and that he ſhould take away the peoples oppreſſions and bondage in matters of Worſhip as well as in their outward eſtate? Yea one reaſon why God would have Ahab thus dealt with is, that he might avenge the blood of the prophets; which blood was ſhed in defence of the true Worſhip of God. And what was it that made God ſo wroth with Ieroboam and Baaſha, but becauſe they made Iſrael to ſin by compelling them to forſake the true God and his Worſhip? 1 King. 14.9 10. and 16.2.3. So that it's clear, that the cauſe Iehu had the managing of, was, the execution of God's wrath, and deliverance of his people from all bondage and oppreſſions.
What a neer affinity there is between this Cauſe of God in theſe times of Iſrael, and the Cauſe this preſent generation have had the managing of, for theſe many yeers laſt paſt; yea, that it's one and the ſame is ſo obvious to every ſerious eye, that it would be but time loſt to bring arguments to prove it.
Thirdly, Let us conſider the policie of the man: view his intellectuals a little, and we ſhall ſee, that (according to the received opinion of our times that grace is but a ſecondary qualification in Rulers and Magiſtrates, natural gifts and accompliſhments to be ſought after in the firſt place) he was as fit for the Magiſtracie as any man (of that Judgement) would fix upon. A very embleme of our times. This Policie of his diſcovers it ſelf in divers particulars.
1. By a faigned humility: his companions without queſtion read ſomething in his countenance, whereby they conceived that the matter which was communicated to him was of ſome importance: upon which one of them demands, Wherefore came this mad fellow to thee? He anſwers, The man you know, and his communication you know. As much as to ſay, It's no matter, let it alone, the thing ſhall die with me: it ſeems you know the man; you ſay he is a mad fellow: and his communication you know; what can be expected from a mad-man? though the matter may never ſo much concern me, yet for my part, I ſhall bury it in my breſt, and think of it no more. By this anſwer, he did not onely give them to underſtand at preſent the humility of his minde, but alſo laid a ground-work, that when they ſhould hear the6 meſſage,•th not this〈◊〉the practice ſome of the〈◊〉of our〈◊〉, to ſeem•eny & ſtrive•inſt thoſe ho•s and digni•which men•uld caſt up•them? yet••en they ſee•ir time, they〈◊〉follow after•••m with gree•eſs. they ſhould admire the vertue in him, that would deny himſelf a Crown. And, which ſets forth his policie the more, he orders his ſpeech ſo, as that it was a cloſe reproof of them, for calling the Prophet a mad-man; by which he ſets their deſire on edge to know the buſineſs: their earneſtneſs they expreſs, denying their former opinion, by profeſſing their ignorance of him; It's falſe, tell us now. It's true, we term'd him a mad-man, but now we profeſs to thee, we know him not: he may be a good and a wiſe man, for ought we know. Having thus ordered the matter, he hath a further ſhadow of humility, which is a
Second piece of his Politicks: Engaging the ſouldier to himſelf by an If it be your minde. O how tender is Iehu of ſeeming proud, to deſire Soveraignty! He will lead them on in the Lords battels, but do nothing that may diſpleaſe, or be grievous to any: If it be your minde. He will not ſtir a foot, nor go one ſtep, but by their advice and counſel: he would give them to underſtand, that when he came to the throne, he would be as meer a lamb as ever was in the world; have no abſolute Soveraignty, no Prerogative, but be ſubject to their Laws, onely be their ſervant for their good: If it be your minde. But he had a further reach in it, to engage them in the action as much as poſſible: Do you do ſo and ſo, ſet the watch, keep a ſtrict guard, make all things ready, and let none go forth to tell it in Iezreel: If it be your minde.
•to remem•ce the courſ•e men took•e firſt, and•pare conſi•tely that〈◊〉this, and〈◊〉take your••••ment from•remiſes.He knew well enough of what importance it was to have them engaged in this voluntary ſort, and how efficacious this maner of dealing with them would be, to the unanimous binding of them to himſelf, as to his preſent work. Is it a crime to think that Iehu had ſome project like Agitators, to accompliſh his ends by? O humble well-meaning Iehu! thou wilt not have the ordering of things thy ſelf alone, but lay the reins of government upon others, thy inferiours, that the work of the Lord may go on with more ſpeed ſtrength and power: If it be your minde. Publike-ſpirited Iehu, that proclaimeſt liberty in all thy actions! Oh what a bleſſed change is here! whereas the people were wont to hear nothing but This is Our will and pleaſure; now their ears ſound with an If it be your minde. O happie Jehu! long live Jehu! we will help thee to pull down Ahab, and Jezebel, with all her Prieſts, with their Baal too. Well, good people, praiſe and dream on; but Jehu knows how, when he hath made the place empty for himſelf to ſtop your carreer, leſt you overthrow the ancient fundamental (Jeroboam's) politick bounds, and ſo endanger the ſecurity of his kingdom.
Jehu's Policie.
Thirdly, his policie appears in this, in that when he met with the King, at the firſt he pretends the removal of the moſt groſs evils of the State, to be the ground of his quarrel. What peace, ſo long as the whoredoms of thy mother Jezebel and her witchcrafts are ſo many?
We will have no peace, ſo long as they remain. Have not o•Jehu's ſteere•their courſe〈◊〉this point of th•compaſs alſo?What encouragement is here put into the hearts of his men of War, by ſuch a Declaration as this!
Righteous and holy Jehu! what, not have peace with the wicked? not put up thy ſword, till all the whoredoms and witchcrafts be removed, till all the wickedneſs of the Land be done away, all oppreſſions and burdens taken off, every yoke broken, and the people be ſet wholly free from thoſe tyrannies that they groan under? Surely now we ſhall go up to Jeruſalem, to worſhip the true God: the provocations of his wrath being done away, he will dwell with us, and we ſhall enjoy the upper and the nether ſprings, by the bleſſing of our God upon us. Stay, good people do not ſurfet with hope and joy; Jehu will keep up Jeroboam's calves in Dan and Bethel, for all this, and keep you within your old bounds, leſt you like rebels tranſlate the kingdom to the ſon of David.
4. Iehu's policie appears, in the matter of Ahab's ſeventy ſons. How handſomely did he bring in the Rulers and chief men of the Kingdom to be co-actors with him in the enterpriſe! Something o•this nature hat•been alread•attempted, an•more is likely t•follow.Two kings ſtood not before him; how then ſhall we ſtand? This is a crowning victory indeed. And ſee how the Fox improves this to his advantage: Ye be righteous, (ſaith he to the people) I conſpired againſt my maſter, and ſlew him: but who ſlew all theſe? See how he taunts now: I am the guilty man you ſay, and you are righteous and innocent, free from blood: but who is moſt guilty, I that ſlew one, or they that ſlew all theſe? By this act, Iehu juſtified himſelf much in the eyes of the multitude, and weakned the hands of his enemies. And ſo Jehu ſlew all that remained of the houſe of Ahab in Jezreel.
5. His policie appears in this, in ingratiating himſelf into the moſt ſtrict and moſt holy ſocieties of men; in getting to his ſide, and engaging to himſelf the moſt eminent men for ſanctity and holineſs in that age: in verſ. 15. He met with Jehonadab the ſon of Rechab, &c. he made him to ride in his chariot, to behold his zeal for God: and (as appears by the ſtory) he would not ſuffer Jehonadab to depart from him, but he muſt remain with him for counſel. And Jehu went, and Jehonadab, into the houſe of Baal,8 and ſaid unto the worſhippers of Baal, Search, and look, that there be with you none of the ſervants of the Lord. So that it's clear, Iehonadab's counſel was in this matter. And who this Iehonadab was Ieremiah tells us, Ier. 3 5. he was of the ſtricteſt ſect of men, like unto the Phariſees in Chriſts time: they would not tranſgreſs the leaſt tittle of the Law of their tradition, and liv'd in outward contempt of the world: there was none like unto them in all Iſrael, but here and there one of the Prophets and people of the Lord that mourned for the ſins of the Land. Yea, ſo exemplary they were in their outward holineſs and obedience,This piece of•olicie is one of•he chief recre•tions of our•ehu's. that the Prophet takes up a parable from them, to condemn the houſe of Iſrael, in verſ. 14. Now Iehu engages theſe holy men: and of what advantage is it to him? Verily it's of exceeding great advantage to him. How acceptable is it to the people, when the good men of their times are countenanced, nouriſhed, and exalted! Yea, doth it not ſavour of much piety, that he will have the good and holy men for his Counſellors? Yea, they muſt be the men that muſt plead for him: in caſe he ſlip, or diſcover his nakedneſes, they with the credit of their words with the people muſt cover all: they muſt trumpet out his excellencies, and pray for him, and ſpeak of him, as if he were the onely Protector and Deliverer of the Lord's people from their great oppreſſions. Yea, he is not contented to have the Lords Prophets on his ſide from whom he had his Commiſſion; but, good man, he muſt have all good men ſatisfied, or he will not be ſatisfied: not ſo much as a Iehonadab ſhall be diſſatisfied, if he may have his will. Iehu was a good and ſweet-temper'd man now: it's true he was hot and furious in the field like a Lion in God's work there; but is like a Lamb in his Chamber and Palace: his words are ſmoothe as butter and oil; he will maintain all good mens liberties, though of different opinions and profeſſion, they are all alike dear to him.
O heavenly Iehu! that haſt ſuch a large heart to hold all good men in it: wherewithal ſhall we honour thee? what ſervice ſh••l we do thee? We will joyn our ſelves to thee and make thy hands ſt•ong, to do whatſoever thou de••eſt. But ſtay, good ſoule, Iehu will turn ſeparatiſt ſhortly, and let you know, when you proceed to the taking away his golden Calves (his ſins•ounded on State-pol•cy) that he can tell how to ſeparate and divide y•u and keep only thoſe in his favour that will ſerve his turn although he turn from God.
6. And laſtly, Iehu's policie appears in the matter of the worſhippers9 of Baal. Jehu was now at a ſtand; he knew not what to do, to root out all the Prieſts and worſhippers of Baal: he knew well enough, that he could not be ſecure in his Throne, if they continued in the Land, and he forſake Baal; they would remember their old friend Ahab, and avenge his death, if by any means they could accompliſh it: and he might think too, that if he performed not the chief ends of God, God would remove him himſelf: and ſome ſparks of light of conſcience might tell him, it was his duty, and one chief end why God had anointed him King, that he might deſtroy Baal out of Iſrael. But it was his corrupt and deceitful heart, that drew him to play the hypocrite, and diſſemble. Now Jehu's chief motive that carried him on in all his work, being his own outward glory, and ſecurity in it, he thought himſelf not ſafe, unleſs Baal and his worſhippers were deſtroyed.
To take courage to himſelf,That this is an exact embleme of this preſent ſeaſon, a little time will diſcover. and do it openly according to the command of the Lord by the voice of his Prophets, his wiſdom would not ſuffer him; no, that was too dangerous a courſe, that would ruine all: but he muſt deal wiſely, forſooth, uſe policie, and beat the devil with his own ſtaff. And what was this good piece of policie but to play the hypocritical diſſembler? In verſ. 18. Ahab ſerved Baal a little, but Iehu ſhall ſerve him much. Jehu was acquainted with that Princely Maxime, Qui neſcit diſſimulare, neſcit regnare: He that knows not how to diſſemble, knows not how to reign. Ahab ſerved Baal a little; he gave a little encouragement to his worſhip, prieſts, and worſhippers, ſmall gifts and riches: it may be, to a favourite, or here and there ſome eminent man, he would give largely. But I will ſerve him much; I will have all to taſte of my fatneſs, and feel of my warmth, enjoy the benefit of my good-will to Baal: they ſhall all be the better for me: thoſe that could not live on the ſhort commons of their Tythes and Oblations, ſhall now have more.
In this ſhameful buſineſs, Iehu had his Jehonadabs, his outwardly-holy men, to aſſiſt and counſel him; but not one Prophet of the Lord appeared in it; they were mourning (I'll warrant you) for the ſins of the Land, for that black cloud that was coming over them, which at beſt did foretel no likelihood of going up to Jeruſalem to worſhip, without more earthquakes firſt. And now he proclaims a ſolemn aſſembly of all thoſe idolatrous worſhippers of Baal, and he ſends thorow all Iſrael, that none might be wanting; for he would make a great feaſt for Baal. So that by this, he ſet them on ſuch work, as fitted them for ſlaughter and deſtruction: they muſt offer ſacrifices to10 Baal; put on their veſtments, be in all their gallantry. They muſt take to themſelves their full power, not ſuffer one of the Lords people (not one againſt their op•nion) to be among them.
Oh how zealous a King have we! Ahab was not to be compared to him, for zeal for our God: we ſhall have happie days, we ſhall ſee no ſorrow, we ſhall never be removed: long live, Jehu; let thy days be as the ſand of the ſea for number. But ſtay, Sir Prieſt, make not your ſelves drunk in the conceit of your Elyſian joys: your joy ſhall be turned into mourning: there's death in the pot, though the broth ſeem never ſo pleaſant: your ſacrifices ſhall be dyed in your blood and your Baal ſhall be bu•ied in your ruines. But Jehu did it in ſubtilty, to the intent that he might deſtroy the worſhippers of Baal. And thus he deſtroyed Baal out of Iſrael.
Good God! what viciſſitudes and changes are here! how mutable and uncertain is the heart of man! This little world (man) ruling over the greater, makes falſe deceitful, reeling work. Come, Lord Ieſus, come quickly, and take away this ſinful wicked mouldering, tottering world, and give us new heavens, and new earth, that thy people may live to ſing Hallelujahs to thee for evermore. But in the
Jehu's Zeal.
Fourth place, Let us view Iehu, this mighty man, in his zeal.
O how gloriouſly zealous is he! full of zeal and good works: his heart ſeems on fire for God and his glory: not one tittle of the word of the Lord ſhall fall to the ground: he will ſlay all that belongs to the houſe of Ahab; not leave a man to paſs againſt the wall: and, as hath been before obſerved, he will deliver the people of God fully from their oppreſſions, and take off every heavie yoke. But let us view the particulars wherein his zeal ſhews it ſelf ſo ominouſly.
Firſt againſt the ſins and wickedneſs of the times. When he met Joram, ſaith the King Is it peace Jehu? Peace? ſaith he, What peace ſo long as the whoredoms & witchcrafts of thy mother Jezebel are ſo many? Peace belongs not to thee; no peace with thy abominations: I will not ſheath my ſword until I have deſtroyed all thoſe Oppreſſions in the State and Innovations in the Church,Was not this our practice in our firſt motions? that have provoked God to wrath againſt the Land, and hindered the people from worſhipping the true God. What peace with Ahab? peace with Iezebel? No: you ſhall know I am raiſed up and inſpired by God to avenge the blood of his ſervants upon your heads correct your tyrannies and deſtroy the cauſe of them out of the Land: I will not withdraw my hand, until I have purged the Land from all11 thoſe things that pollute it; and Curſed be he that withholdeth his hand from ſhedding of blood. Well ſaid, Iehu; thou art hot now, but thou wilt be cool enough anon, when thine own turn is ſerv'd: when thou haſt done as much as is needful for thy own deſignes, then thou wilt let Gods work go whither it will for thee: they are fools and aſſes that mind THEN any thing more, then ſetling the State in peace and quiet, that they may enjoy the fruits of their labours.
Secondly, his zeal puts forth it ſelf in this: He would not have one to remain alive of Baals prieſts; he would kill them all every mothers childe: yea whoſoever let one of them eſcape his life ſhould go for it. But have a care Iehu, thou art not at laſt as furious againſt the Lords own Prophets, as thou art now againſt Baals.
Thirdly, his zeal appears in this,Theſe things have been done viſibly before our eyes. That he brake down all the images of Baal, and brake down the houſe of Baal and made it a draught houſe. How zealous was this man for God! one would have thought that ſurely this man liv'd in heaven, and his thoughts were always upon Jeruſalem, and his heart thitherward. Can it be imagined how glad the hearts of the unfeigned ſervants of the Lord were at the ſight of this? Will it be counted an errour to think that their hearts, heads, mouths, were filled with the thoughts of their going up to Jeruſalem to worſhip, and behold the glory of God in his Ordinances? But alas, poor hearts you are miſtaken in Iehu the golden Calves in Dan and Bethel will ſtop you; there's no paſſi•g thoſe ancient bounds founded upon ſo much State-wiſdom. He departed not from the ſins of Ieroboam the ſon of Nebat.
Jehu's Profeſsion.
In the fifth place let us view him in his profeſſion:
he profeſt himſelf to be one that ſtudyed much the minde and will of God to regulate all his actions by that model he had received from God by his Prophets: Thus ſaith the Lord, This is the word of the Lord; as you may obſerve all along the hiſtory. When he met the King, what was the profeſſion he made, but that his work was the rooting out all thoſe abominations that had provoked the Lord to anger? What peace, ſo long as the whoredoms and witchcrafts are ſo many? When he had ſlain Ioram, he profeſt he did nothing but what he was commanded of the Lord: Caſt him in the portion of the field of Naboth the Iezreelite: for remember how that when I and thou rode together after Ahab his father the Lord laid this burden upon him, &c. He would have a Word for all his actions;12 and nothing would he ſeem to do,This is a true and compleat Character of ſome in theſe our reforming times. but what was conſonant to the minde and will of the Lord. Again, when he had ſlain Jezebel, and ſhe was eaten by the dogs, what application did he make? It was the will of the Lord: This is the word of the Lord which he ſpake by his ſervant Elijah the Tiſhbite, ſaying, &c. O heavenly man! whoſe tongue is tipt with Scripture, the experiences of the Saints, and the Revelations of the Prophets. When he had ſubtilly cauſed the ſeventy ſons of Ahab to be ſlain, what was the concluſion? That the people ſhould know, that nothing of the word of the Lord ſhould fall unto the earth, which he had ſpoken by Elijah, concerning Ahab. And when he met with Iehonadab, what was his profeſſion, but to be zealous for God? What a profeſſion of ſincerity and plainneſs of heart in the cauſe of God did he make? How curious was he of his aſſociates and companions? He would have none but ſuch as were like himſelf, holy men in appearance. If thy heart be right as my heart, come and ſee my zeal for the Lord, (be my companions) otherwiſe not. By the way, obſerve how poor Iehu praiſes himſelf: if thy heart be right, as my heart: he praiſes his own ſincerity his zeal (come and ſee my zeal there's none like mine) his grace, his conformity to the will of God, his performance of the Word of the Lord, the effects of the Spirit upon his heart; O none like his! Surely he had forgot Solomon's counſel, Let a ſtranger praiſe thee. And did not that Phariſee write by this copie, that ſaid, Lord I thank thee, that I am not as that Publicane is? &c.
And Iehu was a great Preacher too: whether he were in the field, or in the palace, or in the gate of the city, he was always preaching, as the ſtory mentions: This is the word of the Lord; Remember what the Lord ſaid &c. He ſeem'd as if he could ſpeak no other language but the words of God. Notwithſtanding all this, he walked not in the law of the Lord with all his heart.
Jehu's Hypocriſie.
Sixthly, Let us view him in his hypocriſie:
How cloſe a hypocrite was this ſeeming-heavenly Iehu! Who could diſcern him to be counterfeit, till he came to the touch? He had as fair an outſide as ever man had: yet he was as a whited ſepulchre, full of dead mens bones within; nothing but corruption and deceit lodging in his heart.
This man's hypocriſie appeared clearly, in his dealing with Baal and his prieſts, playing the counterfeit and diſſembler with them. Now what a caſe may we think the poor people of God were in, in this time of temptation and trouble? what could they do, but make their complaints to their all-ſeeing God and Father, who they knew12 would hear their ſighs and groans,Is not this the caſe now diſputed in theſe our diſſembling times? and give an anſwer full of grace and love? Well, but when he had diſcovered himſelf but to diſſemble with Baal and his Prieſts, and to mean otherwiſe then he at that time pretended, how could he ſhift off the guilt of hypocriſie before the people of God, who knew, by the experience they had of their own hearts, that it could not ſtand with a ſincere ſpirit, with Water-men to look one way and row another? Why he had his Iehonadabs with him, that had a great reputation and eſteem, for their holineſs and ſanctity among the people, to plead his cauſe, and tell them. His meaning and end was good, and that it was a wiſe courſe; for by this means he prevented further oppoſition that in all likelihood would be made, (for many of the people, without queſtion, did cleave to them; and he knew he ſhould finde it a more difficult thing to root out Baal and his Prieſts, then Ahab's poſterity. Superſtition makes the heart more ſtout, and ſets upon more hazardous and deſperate attempts, then love to a King or Prince will) and ſo, in the quarrel, the blood of ſome others of the people might be ſhed, which were not appointed to deſtruction. It's a good and commendable thing, to prevent ſhedding of innocent blood; and it's a courſe of quick diſpatch too, drawing them into a ſnare altogether, doing that at once, which would otherwiſe take up a great deal of time, trouble and difficulty to do; and ſo, in ſtead of furthering the work of God, prevent it, and make it longer in the birth, by creating new troubles and new diſturbances among the people: and if there were a failing in the way to the accompliſhing that good end, why failings are incident to the beſt of men, and nothing can be expected perfect here in this world, to come from men. Excellently pleaded, Iehonadab! thou ſhalt have two Crowns (or a flap with a Fox tail) when Iehu is ſetled in his kingdom, for thy great and faithful ſervices. Thus they skin over the ſore, that it appears not to every eye. Well, Iehu, but this will not ſerve thy turn; thy hypocriſie will be made evident by and by, and God will diſcover thy nakedneſs, and thou ſhalt know what it is to ſin againſt and provoke the God of heaven and earth to great jealouſie and wrath, who hath done ſo much for thee, and exalted thee from the duſt, to govern his people.
A full diſcovery of this man's hypocriſie and apoſtatizing heart, we have in the words we have choſen mainly to inſiſt upon, and that by undeniable demonſtrations. When the peoples expectations were full and high, and there wanted nothing but a command or licenſe for their going up to Jeruſalem to worſhip; behold! the golden Calves ſtood in the way, and hindered.
14Howbeit from the ſins of Jeroboam the ſon of Nebat who made Iſrael to ſin, Jehu departed not from after them; to wit, the golden Calves that were in Bethel, and that were in Dan.
But Jehu took no heed to walk in the Law of the Lord God of Iſrael with all his heart: for he departed not from the ſins of Jeroboam, which made Iſrael to ſin.
Poor Jehu could go no further: in ſtead of going to the true God, he runs to his golden Calves, and takes up his reſting-place there: Why? becauſe that notwithſtanding all his glorious outward appearance, he had not the root of the matter in him; and his heart not being of a heavenly nature, what ſhould he do there, or in the ways that lead effectually to it? Therefore it was moſt ſutable to him, to abide here belowe, amidſt the vanities of a depraved world.
Jeroboam's ſins, that Jehu departed not from.
That ſo we may be acquainted with the minde of God in this Scripture, it's neceſſary for us to enquire and conſider,
Firſt, What theſe ſins of Jeroboam are, that Jehu departs not from.
Secondly, The aggravations of this mans ſins beyond thoſe that went before him.
Thirdly, The reaſon why Jeroboam, and this Jehu, would not depart from their ſin.
For the firſt, What thoſe ſins of Jeroboam are, that Jehu anſwered not the expectation of God in departing from.
We ſhall conſider them,
- 1. More generally.
- 2. More particularly.
Firſt, more generally, which relate to Jehu more particularly then to Jeroboam.
•s not this ſin•ritten in large•haracters in•ur foreheads?1. Cleaving to the ſins of his fore-fathers: He departed not from the ſins of Ieroboam the ſon of Nebat: yea, though they were ſuch as became national ſins through their impoſition upon the people, yet from them he would not turn; and this became a ſin &c. becauſe his predeceſſor Ieroboam had ſet up Political bounds of his kingdom, beyond which the people ſhould not go, to worſhip at Jeruſalem, that ſo he might ſecure the kingdom to himſelf; and becauſe there was ſo much reaſon of State for it, therefore he would run the hazard of the hot diſpleaſure and wrath of God againſt him, rather then venture the loſs of his kingdom in his carnal and unbelieving apprehenſions. Saith he, If the Calves be taken away, thoſe ancient Political bounds and fortreſſes of the kingdom, then ſhall the kingdom return to the15 houſe of David: and I, what ſhall I do? How then ſhall I reap the fruit of my labours and enjoy the purchaſe of my hardſhips and dangers that I have run into, and blood that I have ſhed? No, all will be loſt, if once I go over this bank, and pull down this hedge.
Indeed, Iehu went as far as can be expected for a hypocrite to do: he went to the very borders of heaven; there was but one thing wanting: he could not overcome his worldly intereſt, and live by faith upon God for the diſpoſal of that; and ſo he made this world his god: all that provok'd God ſhould go down, but that: Baaſha's and Ahab's ſins too; but when once Ieroboam's ſin came to be medled with that touch'd him to the quick; it was of ſo neer concernment (as he thought) to his kingdom. Do any thing but that: I would pleaſe God, and do his will; but I muſt not loſe my kingdome: My outward worldly intereſt is very dear to me; I pray ſpare that. Unbelief will carry a man, though he be never ſo outwardly glorious in profeſſion, to the greateſt precipices of apoſtatizing danger.
And is not this the very picture of our times? How zealous were we many years for God! and pull'd down all before us that ſtood in our way: we pull'd down and utterly deſtroyed Ahab and his whole houſe and left none remaining: but now we are gotten to the Calves and alas, they are golden ones, have a great deal of good (gold) in them; it's pity to deſtroy them. We pull'd down King, and Houſe of Lords, yea, and Commons too; and pull'd down many groſs Tyrannies in Worſhip and Commonwealth: yet now, how is our heat and zeal cool'd, with Iehu's! We can go no further; Oh if we do, we ſhall bring all things into confuſion: we ſay, The kingdom will be loſt preſently. And I could wiſh this gall of bitterneſs were not at the bottom of many glorious profeſſors hearts, ſaying Leſt the ſon of David come to reign over us. The ſins of the generation before us we explode; but the old ſins of the Ancients, (Ieroboam's ſins) thoſe inventions they made to maintain their kingdom thoſe foundations that they laid for their children to build upon, (and which were ſo notably built upon, as, had not an Almighty providence prevented, the ſeed of the Serpent had utterly deſtroyed and devoured the ſeed of the woman in our Land) theſe are the darlings; theſe would ſome in our days have pull'd up by the roots, and ſo have made thorow-work of it: but they are not permitted, and that upon ſtrong reaſons of State too: You will then bring all into confuſion preſently: we muſt go prudently and wiſely to work, and do things more gradually, otherwiſe we ſhall loſe all. If you pull up16 the foundation, will not the building neceſſarily fall to pieces? But doth not this dilemma ſay, You would not have the ſon of David to reign?
And is not this•ur darling?Secondly, Iehu's ſin was cleaving to rules of State-policie; and he obeyed not the minde and will of God in his preſent generation. It was policie of State that ſet up thoſe golden Calves, to ſecure the kingdom: and he made it appear it was his opinion, That all the Laws of God and men were to ſtoop to Reaſon of State, and that Princes have a latitude beyond all men, (given them by God) that (as gods) they may (by the implicite Laws of their own breſt) do their will and pleaſure; and although they break all the Laws of God and Nature, yet they are righteous ſtill: And why? Why, forſooth, they will tell you it's reaſon of State, to prevent an extraordinary unpreſidented evil that hangs over our heads, ready to fall upon us: and ſuch muſt have extraordinary and unuſual remedies, otherwiſe the Ant will be too hard for the Lion, and his power, majeſtie, and great glory, will be tumbled into the duſt.
But what became of all this policie? what was the fruit of it? why it brought ruine upon him and his houſe, as the ſtory evidences. He that ſeeks his life, ſhall loſe it: by the very ſame evil ways that men take to ſecure themſelves in their ſtate, their ruine ſhall inevitably come; all their craft and cunning ſhall not be able to prevent it. Iehu kept his kingdom for a while; but he was not beholden one jot to his wicked policie for it, but to the abundant mercy of God, who would not let him go unrewarded for his ſo great ſervice, in deſtroying the houſe of Ahab, and Baal out of Iſrael: Becauſe thou haſt done that which is right in mine eyes, &c. he ſhould have the kingdom to the fourth generation, a little while: and what comes then? nothing but utter ruine and deſtruction. And the Lord ſaid unto him,Hoſ. 1.4. Call his name Jezreel: for yet a little while, and I will avenge the blood of Jezreel upon the houſe of Jehu.
Conſider this, O England's Princes, and tremble, leſt God make you a by-word and a hiſſing to the Nations round about you. State-policie, reaſon of State, ruin'd this (when time was) Saint-like Iehu. Give God your whole hearts, and he will give you the whole poſſeſſions of the Lord Jeſus, purchaſed by his blood. But,
Secondly, more particularly to ſet down what thoſe ſins of Ieroboam are, that Iehu would not depart from. We have a full deſcription of them, in 1 King. 12. verſ. 28. to the end of the Chapter: and they were,
17Firſt, Idolatry; withdrawing the people from the true God, telling them that the golden calves were their Gods that brought them out of the land of Egypt. Secondly, Putting the true Prieſts from their ſervice, and making Prieſts or Miniſters of the loweſt of the people. Thirdly, Deviſing a new worſhip for theſe calves, their golden Gods.
For the firſt, IDOLATRY; A ſin ſo provoking unto God, as that it had coſt the Iſraelites their utter ruine at their firſt commiſſion of it, had they not had a faithful Mediator to plead their cauſe with God, Exod. 32.10, 11. a ſin that deprived them of the preſence of God, Exod. 33.3. a ſin againſt which there is ſo much wrath of God pronounced by all the Prophets, and of which God had much complained how it grieved his holy Spirit, and provok'd him to anger; yet nothing would warn Jeroboam nor Jehu, but for the love of this world, the honours & vanities thereof, they would ſtick by it, & no perſwaſion would move them to depart from it: Behold ſaith Jeroboam, thy Gods, O Iſrael, &c. as if he had ſaid (and Jehu's actions ſpake the ſame language) theſe Calves had wrought thoſe wonderful revolutions as had then happened to Iſrael; that there was no more of a deity manifeſted in them then was in theſe calves: a prophane ſpeech making it evident, Ieroboam's God was the God of this world; the Devil having ſhewn him the glory of this world he falls down & worſhips him, that ſo it may be his portion to enjoy it: thus Ieroboam and ſo Iehu drew the people from their God, by preaching to them (when their expectations were raiſed high & great after their going up to Jeruſalem to worſhip, and that upon apprehenſions of an Almighty and extraordinary providence of God, bringing things ſo marvelouſly about & giving ſuch extraordinary ſucceſs to their proceedings) that this apprehenſion of theirs was but a fancy; as great things had been done for & by others as theſe, and as great revolutions had been made in the world in times of old, and yet all things remain as you ſee, as at the beginning; and by ſuch-like Arguments as theſe, perſwade the people from their belief of the Omnipotency and faithfulneſs of God in performing his promiſes, and ſo bring them by this means to ſubmit to their innovations and uſurpations, being thus blinded, not being able to ſee by faith God's making bare his arm, bending his bow, ſharpening his arrows, and whetting his ſword to fulfil his promiſes made to his choſen ones: And ſurely, it's too too evident, that we are (after theſe mens example) running to our old Idolatry, onely new gilded over with ſpecious pretences, and under another form; the ſerpent the old dragon having furniſhed us with a new mold to caſt our Image in, and helping us by his wiſdom to bring our old calves into the new faſhion: If we18 have done all that God hath commanded, what means this bleating of the ſheep, and lowing of the oxen? no: but in ſtead of pulling down and taking away the remainders of Idolatry, we are ſetting up new Idols under other and more ſpecious pretences: every way of our own invention, though it be never ſo good in it ſelf, to never ſo righteous an end, yet if it be not of Gods appointment, it's Idolatry, it's ſuperſtition, will-worſhip, and it may juſtly be asked, Who required this at your hands? ſurely God did not, but your Idolatrous calviſh hearts, that are full of many inventions.
Secondly, Taking away the true Miniſters of God in his worſhip, and making other Prieſts of the loweſt of the people; this was another of Jeroboams heinous ſins, that Jehu departed not from: having taken away the worſhip of God, he takes away his Miniſters too: he puts the Levites away from performing that ſervice God had appointed them to in his worſhip; and having inſtituted a new worſhip of his own deviſing, he conſtitutes new Miniſters and Prieſts to ſerve in that worſhip.
Queſt. If it be asked, How I can ſay this is a reſemblance of our times? ſurely we have learned and high-minded Miniſters, that minde high things;
Anſw. If ever there were a time wherein the loweſt of the people were made Miniſters in the worſhip of God, it's now. I confeſs it (and that with joy) there are many (conſidered by themſelves) precious holy ſervants of the Lord, true Miniſters of the Goſpel in this our Nation of England; but by that time theſe great Kings, whoredome, drunkenneſs, ſwearing, lying, covetouſneſs (eating the poors bread) ignorance and pride, have ranged their ſubjects under their banners from among the Miniſters of England, the remaining number will be ſo few, that (I fear) God will hardly have his Tythe duely ſet out: and if theſe be not of the loweſt of the people, I know not who are. The truth of theſe things is ſo obvious to every man, that I ſuppoſe it's not required of me to prove this great charge.
Thirdly, Another of Jeroboams ſins, that Iehu would not depart from, was, his deviſing new wayes of worſhip; and that as like the true worſhip of God, as his received worldly principles and intereſt would permit him, whereby to take the hearts of the people, and draw them after him the more. Though he would have a worſhip as like Gods worſhip as poſſible might be, yet Gods worſhip he would not have, becauſe he thought it contrary to his worldly intereſt: O, ſaith he, now ſhall the kingdom return to the houſe of David: if19 this people go up to do ſacrifice in the houſe of the Lord at Ieruſalem, then ſhall the hearts of this people return again unto their King even unto Rehoboam, and they ſhall kill me: But, ſaith Ieroboam, I will prevent that by my wiſdom and policie, I will have new Gods, and new Worſhip, and new Prieſts, and ſuffer not the people to go up to Ieruſalem to worſhip. If the peoples worſhipping the true God according to his own appointments, will in his apprehenſion hinder his enjoyment of his outward worldly intereſt, then farewel Prieſts, worſhip, and God too; I will finde out new wayes of my own deviſing, that ſhall be as bulwarks to ſecure my ſtate, and compel the people to walk in them; and if any dare rebuke my doings, I'll venture the withering of mine arm by ſtretching it out againſt them. But ſtay, for all your haſty fury, you may be glad to beg the Prophets prayers on your behalf for mercy.
Something appeares like this now in our dayes and it's to be feared more will follow: this I am ſure of, the people of God had gone a great way further then they have in deſtroying the remainders of Babylon and Antichriſt among us, and had ere this time taken away the antient political bounds that hindred the people from going up to Ieruſalem to worſhip, had not ſomething hindered. Curſed be thoſe Achitophels, whoſe pernicious counſels have hindered the Son of David from raigning; but this is our comfort, that whoſoever they be, they ſhall but hinder for a ſeaſon; when the appointed time comes, will they, nill they, they ſhall be removed, and Chriſt will take to himſelf his great power, and raign in the midſt of his people. But
Aggravations of Jehu's ſin.
Secondly, conſider the aggravations of this mans (Iehu's) ſin beyond thoſe that went before him: they are great and many.
1. Iehu had the example of the wrath of God upon three Kings before him, for the ſame ſins. Ieroboam firſt committed this ſin, but had no preſidents of the warth of God to ſcare him: it's true, he had preſidents good and many of the wrath of God upon Idolaters; but the temptation under which he lay, the fear of loſing his Kingdom, made him to think that good and righteous end of ſecuring his Kingdom and making good the word of the Lord in eſtabliſhing it to himſelf would bear him out. But Iehu had no excuſe at all, but the perverſe unbelief of his own hard heart, and the wicked tendency of his ſoul; for he ſaw that notwithſtanding the plauſible (and in ſome meaſure righteous) pretence of Ieroboam, the wrath of God conſumed him and his houſe; he had the preſidents of the wrath of God upon Ieroboam the inventer, and Baaſha the follower of theſe ſins, in ſuch a terrible manner, as to cut them off from the face of the earth:20 and he executes the ſevere vengeance of God upon the head of a third tranſgreſſor of the ſame kinde; and yet to provoke this jealous God to more and greater wrath, who but a Iehu, a heart hardened by love and mercy, could or durſt do it?
Alas, how little doth the by-paſt judgements of God move our hard and flinty hearts in theſe our dayes! although the generation before us, (freſh in memory) God hath made them as dung upon the face of the earth, and ſcattered them that they are not found, and brought them to nothing; yet we will not be warned, but we have made that which was but as a mote in their eye, a beam in our own; we have gotten into their places, and are fallen to commit adultery with their ſins; and we will not depart from thoſe ſins that have made God ſo terrible to them and to do ſuch wonders in our dayes, to the dying his garments red in blood. Who durſt do thus but thoſe whoſe hearts are made fat, eyes blinde, and ears deaf, and that by mercy? as if indeed we were a people fatted for ſlaughter, and prepared for utter deſtruction.
2. Another aggravation of this ſin, was this he had an enlightned conſcience: ſo much light, as that he could bring the word of God to confirm every action of his. And certainly he knew much of the minde of God, he was much acquainted both with the promiſes and propheſies of God to and concerning his people, as the ſtory throughout ſufficiently evidences; he had ſo much light and knowledge that God did juſtly expect he ſhould walk in his law with all his heart, verſ. 31. (but his heart, his heart was faulty; O that little thing within us, hath more deceit in it, then a whole world of other creatures have) his light enabled him to make the moſt glorious profeſſion that ever any King of Iſrael did (that we read of) ſince Solomons daies; his light made him bold, couragious, and full of outward zeal; yet againſt all this he ſins: when ſo much of the work was done, as that he could ſit down and taſte the ſweetneſs of preſent enjoyments, though mutable and earthly; his heart waxes fat preſently, and could go no further; his light goes out, and he becomes blinde at noon-day: the ſight of the glory of an earthly kingdom (though none had more experience of the uncertainty, vanity and vexation of ſpirit, that the greateſt glories here below yield; yet that) takes him, and he is overcome and beſotted ſo, as that he cannot ſtir one foot from it; his heart is glued to it, and he commits Idolatry, worſhips the devil, that he may enjoy it: all his work now is to endeavour to maintain what he hath got. But Iehu, it's but for a little while thou canſt keep it. 21Here he takes up his abiding place, and gives all to underſtand he can live by faith no longer, he muſt now live by ſenſe. How many of ſuch Jehu's have we in theſe our dayes? rather then the loſs of their mammon (their belly-gods) ſhall be hazarded by Chriſts raigning over his people in the world, they will fight with ſword and buckler againſt him, and do what in them lies to hinder him. Thoſe that have formerly preached up the kingdom of Chriſt, ſounded the alarms to prepare for his coming, having now joyned themſelves to the powers of this world turne their note, and begin to tell another tale;Witneſs the letter ſent to the Norfolk-Miniſters. headily and injuriouſly charging the people of God with things that are not true, falſities; but their folly ſhall be made manifeſt to all men.
3. Another aggravation of Iehu's ſin is this. That he had commiſſion given him from God and his people to execute the vengeance of God upon Ahab and Iezebel for the very ſame ſins that he now commits himſelf; onely he keeps from he more groſs ſins, as the worſhipping Baal, and the like. For one man to execute the judgements of God (written) upon another man, for breaking the Laws of God and men, and then to do the ſame things himſelf, it's moſt hainous. Hoſea 1.4.Surely in the end there will be found an inſtrument to execute the ſame vengeance upon thy head. O Iehu which thou haſt executed upon others, though judgement linger out of mercy for a little while, to the fourth generation. It's evident, how guilty we are of the ſame ſins our forefathers were; yea, thoſe very abominations for which God hath caſt out (and cauſed the Land to ſpue out) that generation of men before us, are to be found riſe amongſt us; worſhipping the Mammon of this world, Pluralities Non-reſidents &c. with this addition. The forſaking the Churches of Chriſt, and cleaving to this preſent evil world, for filthy lucre's ſake: Innovations both in State and in the Worſhip of God; or, if you will, ſomething like that courſe Ieroboam took to eſtabliſh the Kingdom to himſelf, is now taken in the things of a ſpiritual concernment: what meaneth elſe this new invention of Tryers? an Innovation, a thing never heard of before, that men muſt have a Commiſſion from humane hands, upon a humane account, to preach the Goſpel, or elſe no Wages. Is not this like the proceedings of the Beaſt, (Antichriſt) that would not ſuffer any to buy or ſell, but ſuch as had his mark? Conſider, I pray, how neer this comes to Antichriſt's making merchandiſe of ſouls. Let our Jehu's look to it; God will remember them in the day of his accounts, when he makes enquiry for blood; and out of their own mouth they ſhall be condemned, in that they have condemned22 and executed the judgements written againſt others, and committed folly with the ſame ſins themſelves.
4. Another Aggravation of Iehu's ſin lies in this, in that God did honour him with that ſpecial anointing, by a ſpecial meſſenger, as he did none of the Kings of Iſrael beſide ſince Solomon's days; no, not Ieroboam. Indeed God ſent a meſſenger to Ieroboam, to tell him what he would do for him; but he was not anointed, as Iehu was. One Tyrant ſlew another, and uſurp'd the Kingdom to themſelves; but none was anointed but Iehu: he was anointed to do the Lords work; yet, againſt this Anointing againſt this ſpecial teſtimony of God, did Iehu ſin. O ungrateful Iehu! But God will reward thee according to thy works.
Can we ſhift this Aggravation alſo off from our ſelves? What Anointings hath God anointed us with! What ſpecial and ſignal Teſtimonies hath he given, of his being with us, giving us Commiſſion to do his work, and being well pleaſed with us for obeying his voice? witneſs Naſeby, Dunbar and Worceſter, beſides many other. Read over the Story of our times, and ſee if ever God dealt ſo ſignally-graciouſly with any people ſince Iſrael's time. Yet, againſt all this do we ſin: for the preſent, our hearts like the ſtony ground, received them with joy; and how full of reſolutions were we to do for God, and to the glorifying of his Name, by following him fully whitherſoever he would lead us; but loe, how ſoon are we turned out of the way? we are ſitting ſtill, building cieled houſes for our ſelves, and making, ſure the kingdom, that it return not from us to the Son of David, though God hath ſaid, that though the heathen rag, and the people imagine a vain thing and Kings and Rulers take counſel together againſt his anointed, laughing them to ſcorn, and having them in deriſion, he will yet ſet his King upon his holy hill of Sin on, and give him the utmoſt ends of the earth for his poſſeſſion: O kiſs the Son, leſt he be angry, and ye periſh in the way when his wrath is kindled but a little. If a little wrath will periſh you, what ruine will that great wrath which you deſerve bring ſpeedily upon you, if you prevent it not by a timely repentance?
5. A fifth aggravation of Jehu's ſin was this: He was anointed King of the people of the Lord. This people were the Lords people, and he was their God; & God ſet this Iehu ruler over this his people. If they be the Lords people, and the Lord be their God, then he onely muſt he worſhipped, and ſerved, and feared by them; they muſt bow down to no other Gods but him; they muſt ſerve him in his own appointments,23 not by any inventions of their own; they muſt worſhip him in the place where he will be worſhipped, not upon the Altars of mens deviſing at Dan and Bethel: If the people of the Lord, they muſt walk in the Lords Wayes, obey his Laws, Precepts and Commands, and no other. All this, and much more, is intimated in theſe words, The people of the Lord. And this manner of expreſſion of the Prophet to Jehu, did intimate to him, that God did expect that he ſhould lead the people on to the performing of all this. God had made him the leader of his choſen ones, and now he expected that he ſhould lead them in the wayes God had choſen to communicate himſelf in.
Queſt. Now, what benefit is this to Jehu to be King over the people of the Lord, more then over any other people?
Anſw. Truely it's a very great benefit: for,
1. He was in a very fair way to the fulleſt enjoyment of God (attainable) on this ſide heaven, in his own appointments, his Ordidances; for being made ruler over the Lords people, had he made Solomons prayer, he ſhould have had Solomons return and had been a ruler after Gods own heart as David was, and ſo have been made partaker of Davids full enjoyments of God in his Ordinances: But,
2. To be a ruler over the Lords people, it's of great advantage; for what was he not able to do by their mighty power and force in faith and prayer? If we look into the Scripture, and ſee what wonderful things have been done by the faith and prayers of the Lords people, we cannot but ſay of a truth, Iehu had as great an advantage to become a ſecond Solomon for wiſdom; (not State-policy) a ſecond David for valour and might in conquering enemies, as ever man had. It's more to be ruler over the Lords people, then to be Emperor of the whole world beſides: to be ruler over the Lords people, that have the mighty and faithful God ſo neerly and ſtrongly tied and bound to them, by ſo many, great, irrevocable and infallible promiſes, as he hath made to them in his word, and hath ſo often ſworn the certainty and truth of them with the higheſt and greateſt oath: a people that have done (and are ſtill able to do) ſuch mighty and wonderful things by faith and prayer, yea, had done ſuch great wonders before this Iehu's eyes: witneſs the acts of Elijah. Eliſha, and many other of the Lords Prophets in thoſe dayes; to be ruler over ſuch a people, what greater thing could be done for a man on earth? what greater advantage over the world could be given to him?
24Yet againſt all this Jehu ſins: though God made him ruler over his people, to theſe and theſe ends and purpoſes, and thereby gives him ſo many and great advantages, yet he ſteers a contrary courſe: in ſtead of leading the people to Jeruſalem to worſhip, he leads them to his calves at Dan and Bethel; inſtead of pulling down all thoſe inventions of their own, which provoked God to ſo great wrath, he pulls down onely thoſe new & more groſs inventions, which he could with no credit, nor any the leaſt ſhadow of conſcience keep up: but the old, ancient, fundamental bounds and limits of an Idolatrous kingdom, (Jeroboam's ſins) they muſt ſtand ſtill, and keep the people of God from going up to Jeruſalem to worſhip, from behaving themſelves like the Lords people, when God had carried himſelf ſo like a gracious God towards them; they muſt ſtand ſtill, for the ſame reaſon and upon the ſame account they were firſt invented.
All that God had done for Jehu, did not convince his dark minde, nor his hard Idolatrous heart, of the folly of thoſe things, and the reaſon on which they were founded; nor of the equity ſafety, happineſs, honour and glory, that there was in (and to be found in) obeying the will of the Lord in leading his people up to Jeruſalem to worſhip, in Gods own appointments.
Now truely we need not Diogenes lantern and candle to finde out that man, whom God hath made taller by the head and ſhoulders, then the reſt of his brethren, and made leader of his people in this our day; who hath led the people of the Lord on proſperouſly to the deſtruction of our Ahabs, &c. on whom the eyes of the Lords people have been fixed, even to high and great expectations of the performance of many vows and promiſes: and when we have found him, ſhall we not ſee him taking up his ſtation among the calves, thoſe antient inventions (that our fore-Fathers found out to maintain an Idolatrous-kingdom) and making them his own? and if ſo, will he not make that great wrath and puniſhment God hath ſo often entail'd upon them, his own too? ſhall we not behold him leading the people back again into thoſe wayes, to redeem his people out of which God hath made bare ſuch a mighty arm of power and providence? and it's my prayer, that our eager marching back towards Egypt may not hurry us to the brink of the red-ſea, ere we make a ſtand.
A ſixth aggravation of Jehu's ſin was, His deceiving Gods expectations: But Jehu took no heed to walk in the way of the25 Lord God of Iſrael with all his heart. Saith God, I have done thus and thus for Jehu, anointed him King over Iſrael, honoured him in executing my judgements upon mine enemies by him: and becauſe he hath done all that was in my heart againſt the houſe of Ahab, mine, and my peoples enemies; I have given him the kingdom, and now I expected he ſhould have brought forth fruit anſwerable to my kindneſs with all his heart: But Jehu took no heed to that. Will not the loving kindneſs of thy God work upon thee, O Jehu? what will then? Love in its effects is like the Sun, it either ſoftens or hardens; one of theſe two are the inſeparable effects of its influences. Whether wilt thou be hardened with Pharaoh, and drowned in the Red-ſea, or ſoftened with Hezekiah, and have thy dayes prolonged? canſt thou remember the goodneſs of God to thee, and bring forth no hearty fruit anſwerable to his expectations, but deceive him totally? Well, Jehu, thou wilt repent of this when it is too late, I fear.
How have we in our dayes been guilty of this deceiving the expectations of our God, in not (in any meaſure) anſwering the mercies of our God? What returnes have we made to him for his mercy at Naſeby, Dunbar, Worceſter, and many other places? Yea, ſuch is the deceit and hypocriſie of our hearts, that we cannot tell how to perform thoſe LITTLE VOWES that the glory of thoſe mercies extorted from us in the preſent raviſhment of our hearts with their glorious beauty. The
Seventh and laſt aggravation of Jehu's ſin is neceſſarily implied in the words, that it was againſt all the faith and prayers of the people of God. Can it be ſuppoſed that ſuch a man as Jehu was, ſo full of holy profeſſion, ſo outwardly zealous for God and the performance of his word, who would not have one tittle of it fall to the ground; ſhould not ſuch a man as this have a large-ſhare in the hearts of Gods people, and ſo in their faith and prayer? and yet to deceive them, and ſin againſt theſe! What mighty ſins were theſe ſins of Jehu's, guilty of ſuch aggravations? ſurely the ſins of Corah, Dathan and Abiram, were but Pigmies to theſe Giants: if their ſins opened the earth to the ſwallowing them up alive; certainly the head of theſe reach heaven it ſelf, and cry aloud for veangeance and wrath.
And may not our Jehu's cry guilty here too? what faith, what confidence of Gods performing his promiſes now to the latter ages of the world; what a ſpirit of prayer hath been amongſt the people of God in theſe dayes, by beholding the glorious out-goings of God in his providences, and his beginning to execute his wrath upon Babylon26 the kingdom of the Beaſt? and have not you ſinned againſt theſe? conſider it: have not you fruſtated and deceived the expectations of the people of God? You by your profeſſions have encouraged and perhaps raiſed their expectations one peg higher then it may be otherwiſe they would have been; and their hearts have been full of faith and prayer for you: upon the leaſt motion of yours to them to uſe their intereſt with their Father on your behalf, How have their hearts been all of a flame preſently? and the fire that iſſued out of their mouth hath conſumed your enemies; yet againſt all this you have ſinned. As much as in you lies, you endeavour to ſmother and ſtifle the work of that good Spirit by your ſitting ſtill and putting a ſtop to the work of God in this our day: when they would have pull'd up the ancient bounds of Antichriſt, both in his ſpiritual and civil ſtate among us, you will not ſuffer them, but the golden Calves muſt ſtand ſtill, and that upon this account, leſt the kingdom depart from you; which you call (forſooth) a preventing all things running into an abyſſe of confuſion: ſure I am, nothing would have been confounded thereby, but the kingdom of Antichriſt: but which is moſt true, will appear ere long, when God ſhall come down to ſee whether indeed it be ſo with you, as your ſins report in heaven. But a
The reaſon why Jeroboam and Jehu would apoſtatize.
Third thing worthy your conſideration, is, The reaſon why Jeroboam and Iehu would not depart from their ſins, their own inventions. Why truely all the reaſon they can give, is this, Now the kingdom ſhall return to the houſe of David, and the ſon of David; and this courſe they ran to prevent it, to make the kingdom ſure to themſelves, that it return not from them. They had earthly hearts, and ſo this earthen world, and the glory of it, was their God: their fear of loſing it, drave them into theſe irregularities and tranſgreſſions; their love to this preſent world, and its fading glory, would not ſuffer them to run but a ſeeming hazard of the loſs of their kingdom, though ſuch a hazard was the certain way to the enjoyment of a better; yea, of the ſame in a better and more certain ſurer way: for had they depended upon God by faith, he would have eſtabliſhed them for ever, according to his promiſe; they had God by his promiſe engaged for their ſafe and ſure enjoyment of their kingdom: but now they forſaking that, thinking to make all faſt and ſure, loſe all; according to the ſaying of Chriſt, He that ſeeks his life ſhall loſe it. What came of it? what was Ieroboam or Iehu beholding to their policie for, more then their ruine?
Now the kingdom ſhall return to the houſe of David. They27 could look no further then to what was preſent before their eyes of ſence; faith was not to them the evidence of things not ſeen, nor the ſubſtance of things hoped for: their inordinate affection to the vain honours and glories of this world, brought fears upon their hearts of being deprived of their Dalilah's; theſe fears ſtupified their underſtandings, blinded their eyes, that they ran into wayes of darkneſs, undermined themſelves, and yet think themſelves the wiſeſt men under the Sun, in making all as ſure as it's poſſible for mortal man to do, againſt the invaſions of the Son of David: but what follows? THEIR RƲINE, and that from a hand, and by a way, which they little dream'd of; they had forgot there was a God that ſate in heaven and laugh'd them to ſcorn, and had them in deriſion, and would call them to an account for their doings; but at laſt they felt his power and wrath to their ſhame and confuſion.
It argues unbelief (in the higheſt) of the faithfulneſs of God in the performing of his promiſes: for ſaith God, If thou wilt hearken and do all that I command thee, and wilt walk in my wayes, and do that is right in my ſight, to keep my ſtatutes and my commandments, as David my ſervant did, I will be with thee, and build thee a ſure houſe, as I built for David and give Iſrael unto thee, 1 Kings 11.38. But they durſt not (their unbelief was ſuch) truſt the promiſe of a God, who was able to do whatever he pleaſed, which great power of his they had evident, lively, pregnant examples of, before their eyes; but muſt go to their State-policy, wayes of their own deviſing. But did it not appear their foundation was a ſandy foundation? and when the ſtorm came their fall was very great.
Now the kingdom ſhall return to the Son of David: This is a very ſlender account, or reaſon of thy deviations, (ô Iehu) ſhall the fears of thy unbelieving heart, of thy loſing thy kingdom, thy outward cocernments that thou art ſo much in love with; ſhall the fear of loſing theſe, turn thee from God, ſeeing God hath made ſuch a full promiſe, that if thou wilt do as David did, he will build thee as ſure a houſe as David had, the ſure mercies of David ſhould be thy portion? is it poſſible that thou couldſt conceive when thou art in thy right underſtanding, that this account will carry thee out, and keep thee from ſuffering loſs and puniſhment in the great day of accounts, in the day of the recompenſes of Sion, when God ſhall judge thee?
Now ſhall the kingdom return to the houſe of David. Why? if the people go up to Jeruſalem to worſhip: if we prevent it not28 by our policy, and ſome wiſe courſe; yea, by theſe courſes we now reſove upon; it will return to the houſe of David. They thought by their own deviſings to ſecure themſelves in their kingdom: but what followed? their ruine. They had a double evidence of the certainty and ſureneſs of the foundation God had ſet them on, as to their outward concernments, their kingdom.
Firſt, Gods juſtice upon the houſe of David for their ſin: God ſent his Prophet, and makes known his decree, That for the ſins of the houſe of David, he would take ten parts of the kingdom from him, and give it to another, even to Jeroboam. Here was evidence, an unalterable decree of God. A
Second evidence was this, The free and rich promiſe of God, mentioned even now, yet neither of theſe would work on them to believe God and truſt in him; but they had their Calves waies of their own deviſing reaſon of State and worldly-policy to ſecure them; and behold what came of it, TERRIBLE RƲ•NE.
Here is all the Reaſon they could give, as if this were the maſter-piece of their State-policy, That a Prince or Ruler muſt of neceſſity commit ſin (the greateſt ſin) or he cannot be ſecure in his State or Kingdom: Jeroboam muſt ſet up Calves, and commit Idolatry, and forſake the true God otherwiſe he will not ſit ſafely and quietly in his throne. This is pure wiſdom indeed. Yet ſuch as this, is the reaſon of State which is the King that rules all the Princes of this world, the Idol which they fall down to and worſhip; it hurries them on, and neceſſitates them to the commiſſion of ſuch things, as are abominable to the leaſt ſpark of honeſty.
Application of this reaſon to our times.
Conſider with your ſelves, I pray, you the Jehu's of our age; can you give a better account then your great grand-Father Iehu hath done before you? (for the ſame reaſon of State that ruled him, rules you) ſurely your conſciences upon a ſtrict examination will tell you, No: you may be more skilful in palliating your ſin, then he was; and have more cunning deceitful ſhifts, then he had to blinde the eyes of your own conſciences, and others: you may have more ſpecious pretences and cloaks for your ſin, then he had; By how much the times and the work of the times may afford you more matter to plead upon, and by how much Satan your counſellor hath gotten more experience, and perhaps hath found out more wiles now, then he had then, and ſo may furniſh you with three or four ſhafts more in your quiver, then Iehu had. But in the end it amounts to one and the ſame account, Leſt the Son of David ſhould raign: the fear of loſing29 your outward glory & kingdom, keeps you from ſubmitting to the Son of David, to his Scepter and command: the unbelief of your hearts, and your love to this preſent evil world, will not ſuffer you to hazard (in Gods own way) the loſs of your outward concernments and kingdom for Chriſt's (the Son of Davids) ſake; leſt while you are doing Chriſt ſervice, you loſe your darlings; yea, that fear hurries you on to the committing the worſt of follies and vanities, provoking him to the greateſt anger.
And is it ſo? then take warning, Make your peace with him; while it is to day, hearken to his voice, leſt his anger be kindled, and when he comes he conſume you in his hot diſpleaſure. Hear what he ſaith, Bring hither thoſe mine enemies, that would not that I ſhould raign over them, and I will ſlay them. I tell you, The wrath of his kingdom, or the wrath he will manifeſt againſt his enemies when he goes up to his kingdom, will be by many degrees more dreadful, then the wrath he hath manifeſted at any other time, or upon any other occaſion.
You ſay indeed, You would have him raign and be King, you are for his kingdom as much as any; but the time is not yet,Ezek. 12.27, 28. compare with 2 Pet. 3. it's a great way off the viſion is for many dayes: but hear what the Lord of Hoſts ſaith to ſuch Pleas as theſe are: Behold, they of the houſe of Iſrael ſay, The viſion that he ſeeth is for many dayes to come, and he propheſieth of the times that are afar off: thus ſaith the Lord God, There ſhall none of my words be prolonged any more; but THE WORD WHICH I HAVE SPOKEN SHALL BE DONE, SAITH THE LORD GOD.
Alas poor hearts! you are either afraid of rendering up an account too ſoon, leſt you be found light in the balance; or your hearts cleave ſo cloſe to this preſent world, that you are loth to leave theſe vanities yet; you would have a little more ſport with them: A little more ſleep, a little more folding of the hands, ſaith the ſluggard; or you are afraid leſt you have not yet gotten the wedding-garment on, and ſo would fain have him ſtay long, that you may have time enough to procure it becauſe you apprehend it hard and difficult to come by: if this be it, why go to Chriſt; you will finde him a willing Saviour, his heart open to receive you, Ask and you ſhall have, knock and it ſhall be opened to you, ſeek and you ſhall finde; whoſoever comes to me, I will in no wiſe caſt out, ſaith Chriſt: or, is it becauſe your conſcience ſmites you, and tells you, You are of the left-handed companions of Chriſt, that muſt go into utter darkneſs where is30 weeping and wailing, & gnaſhing of teeth? Though you care not much for Heaven, yet you would keep as long out of hell as you can; and therefore put the evil day far from you, the day that will bring evil to you though joy and glory to the Saints and people of God: if ſo, The Lord will come in a time when you expect him not,Mat. 24.50, 51. in a day when you look not for him, before you are aware, and cut you aſunder and appoint you your portion with the hypocrites.
You ſay indeed You are for Chriſts kingdom, and that you long for it as much as any; but his kingdom is within, in the heart in the inward man; not in the outward man, over the world; of a ſpiritual nature, not of this world. Kinde ſubjects! you will divide the kingdom between your ſelves and your Soveraign; but you have ſo much ſelf-love, as to keep the greateſt part for your own ſhare. If he rule not over the world, How can he have the utmoſt ends of the earth for his poſſeſſion, according to the promiſe of the Father? How ſhall the Saints judge the world? •f they believe•he kingdom of Chriſt is onely•hus ſpiritual in•heir ſence, that is the rea•on the Jehona•bs of our time•o not keep to•heir place and•ffice, in the•uilding up of•is kingdom;•ut ſeek ſo•uch after the•u•t, and out•ard glory, and•ammon of this•orld? ſurely•ey either•e•eve not what•ey ſay, or their•earts care not•or, what they•elieve is the•reateſt happi•eſs.If he rule not over the world, methinks that would be an impertinent expreſſion, viz. When he ſhall ſurrender up the kingdom to his Father; can this kingdom be onely that over the heart? How can he give his people to poſſeſs the gates of their enemies? How can he deliver them out of the hands of all the enemies of their ſalvation? How can he give the kingdom and dominion, and the greatneſs of the kingdom under the whole heaven to his people? If he rule not over the world as King. How can he give his people the poſſeſſion of the promiſed land? (performing all the promiſes to them) for, that is ſuch a gift as he cannot fully give them till he is a King, and hath received the kingdom prepared for him, and promiſed to him by his Father, Then ſhall his people behold him in his glory, and the day of his power ſhall ſeize upon them, and make them as the chariots of Aminadab. Much more might be ſaid in anſwer to theſe Pleas, and to prove (and that without contradiction) that Chriſt hath a kingdom to enjoy over this world, and that he will raign amidſt & among his people, and in that over the world; when not a dog ſhall dare to bark or wag his tail againſt any ſervant of the Lord. But I ſuppoſe I have ſaid ſufficient for this place, and referre you to thoſe elaborate diſcourſes that are already ſent forth into the world on this ſubject: but thus much give me leave to ſay, That it's too much to be feared, that the Pleas of theſe men againſt the kingdom of Chriſt over the world, ariſe from their ſo much love of the world, as they care not who gets the heart of man ſo they may have the world, and the dominion thereof to themſelves; diſturbe not them in the enjoyment of their mammon and outward31 glory, and they care not who rules the heart, whether God or the devil. This might be evidently demonſtrated; but it's too too irkſome to me to rake into their rottenneſs.
But for a parting word know, that this kingdom of Chriſt over the world, is a ſpiritual kingdom; ſo ſpiritual, as that it's apparent you are not acquainted with it; and through your unbelief, though ſome of you may live to behold it, yet you ſhall not taſte the ſweetneſs of it.
Now O〈◊〉England〈…〉commune with your own hearts, bring them before the judgement-ſeat, and examine whether you are guilty or not; ask your conſciences, & if they be not feared they will tell you the truth of the matter. Have not you gone a whoring after the ſins of your fore-Fathers, committed adultery with thoſe State-policies, thoſe inventions of their own, which brought ruine upon them, and ſo have wrought folly in Iſrael? Have you not withdrawn the peoples hearts from the Lord by your perſonal deviations from that good profeſſion you once made, by turning the wheel back again, and unraveling that bottom which you have been winding up ſo many years, and many other wayes? Do you not endeavour to ſtifle the word of the Lord in the mouth of the Prophets ſpoken to you in this your day? Are you not making new Prieſts to ſerve your own turns, that will do your drudgery, ſerve your intereſts in ſtead of the intereſt of the Lord Chriſt even men of the loweſt of the people, men of the moſt ſervile, baſe, ſerpentine nature, that will turn and winde through the moſt Meandrous paths of darkneſs, to accompliſh their ends, the enjoyment of their earthly dunghil-mammon. (This I ſpeak not of all: I ſay, God fordid there ſhould be this ſpirit in all the Miniſters; no, there's ſome wheat (good corn) amongſt this great deal of chaff.) And God and your own hearts are onely able to tell you whether you intend to impoſe new deviſings of your own, in matters of the worſhip of God, upon the people of God. This is evident, that you endeavour to keep up as much of the old, decayed, deformed, withered worſhip, as with any credit you can. Yea, all theſe and other of your ſins are guilty of many high and great aggravations. Are there not ſuch dreadful circumſtances accompanying your abominations, as raiſe their cry up to Heaven? if your repentance prevent not provoked vengeance ſeiſing upon you, will let you know it to your coſt. You have had many examples before your eyes of the wrath of God ſweeping away the generation before you for thoſe ſins, which now you have made your own. Yea, have not you your ſelves executed32 the judgements written againſt thoſe very ſins that now you make your darlings? Have you not had the ſpecial Teſtimonies of God going along with you while ye were doing his work; yea, to the filling of your hearts with a preſent joy? but you have ſtony-hearts, and will ſin ſtill. Have you not deceived the juſt expectations of your God? and laſtly, Have you not had the faith and prayers of Gods people going along with you to ſtrengthen you in Gods work? yet againſt all this you have ſinned. And what reaſon can you give for theſe your whoredoms? God knows, as wretched a fooliſh reaſon as ever poor ſoul〈…〉raign, leſt the kingdom return to the houſe of David. Can you give no other reaſon? No truely you cannot; all your other Pleas are but ſprigs that ſpring from this root; this is the totum of all, Leſt the Son of David ſhould reign. Is it poſſible for you to think this will bear you harmleſs in the day of Gods wrath? will this quit you in the day of your accounts, and diſcharge you in the day of Gods judgements? no, you will be found guilty; yea, you are found guilty already: and though in mercy, the long ſufferance and forbearance of God may be towards you for a little ſeaſon; yet you will know to your ſmart, though God hath (if I may with reverence uſe that ſimilitude) woollen feet, he hath leaden hands. Hearken to your judgement and doom written of old, that hath brought to the duſt ſo many mighty ones of the earth, for committing the ſame ſins you have done, though far leſs aggravated.
Jer. 4.19, 20, 30.My bowels, my bowels, I am pained at my very heart, my heart maketh a noiſe in me, I cannot hold my peace, becauſe thou haſt heard, O my ſoul, the ſound of the trumpet, the alarm of war: deſtruction upon deſtruction is cried; for the whole land is ſpoiled: ſuddenly are my tents ſpoiled, and my curtains in a moment. And when thou art ſpoiled, what wilt thou do? though thou clotheſt thy ſelf with crimſon, though thou deckeſt thee with ornaments of gold, though thou renteſt thy face with painting; in vain ſhalt thou make thy ſelf fair, thy lovers will diſpiſe thee, they will ſeek thy life.
Iſai. 1.4.Ah ſinful nation! a people laden with iniquity, a ſeed of evil doers, children that are corrupters; they have forſaken the Lord, they have provoked the holy one of Iſrael to anger, they are gone away backward.
Your burnt-offerings are not acceptable,Jer. 6.20, 21. nor your ſacrifices ſweet unto me. Therefore thus ſaith the Lord, Behold, I will lay ſtumbling-blocks before this people, and the fathers and the ſons together ſhall fall upon them; the neighbour and his friend ſhall periſh.
For the Paſtors are become brutiſh,ch. 10.21. and have not ſought the Lord; therefore they ſhall not proſper, and all their flocks ſhall be ſcattered.
Thus ſaith the Lord concerning the Prophets that make my people erre, that bite with their teeth,Mic. 3.5, 6, 7. and cry, Peace; and he that putteth not into their mouths, they even prepare33 war againſt him. Therefore night ſhall he unto you, that you ſhall not have a diviſion; and it ſhall be dark unto you, that ye ſhall not divine; and the Sun ſhall go down over the Prophets, and the day ſhall be dark over them. Then ſhall the ſee•s be aſhamed, and the diviners confounded; yea, they ſhall all cover their lips, for there is no anſwer of God.
Zach. 11.3.There is a voice of the howling of the ſhepherds; for their glory is ſpoiled.
Lam. 4.13.For the ſins of her Prophets, and the iniquity of her Prieſts, that have ſhed the blood of the juſt in the midſt of her.
Iſai. 9.14, 16.Therefore the Lord will cut off from Iſrael head and tail, branch and ruſh in one day; for the leaders of this people cauſe them to erre, and they that are led of them are deſtroyed.
Mic. 6.16.For the ſtatutes of O•ri are kept, and all the workes of the houſe of Ahab; and ye walk•n their counſels, that I ſhould make thee a diſolation, and the inhabitants thereof an l•ſſing: therefore ye ſhall hear the reproach of my people.
Jer. 11, 10, 11.They are turned back to the iniquities of their fore-Fathers, which refuſed to hear my words, &c. therefore thus ſaith the Lord, Behold, I will bring evil upon them, which they ſhall not be able to eſcape; and though they ſhall cry unto me, I will not hearken unto them.
Iſai. 3.14, 15.The Lord will enter into judgement with the ancients of his people, and the Princes thereof: for ye have eaten up〈◊〉vineyard: the ſpoile of the poor is in your•ou••s. What mean ye tha•ye beat my people to peices, and grinde the faces of the poor? ſaith the Lo•d God of hoſts.
Mic. 1.2.•o to th•m that deviſe iniquity, and work evil upon their beds: when the morning is light they practice it, becauſe it is in the power of their hand.
Behold, I am againſt thee,Jer. 50.31, 32. O thou moſt proud, ſaith the Lord God of hoſts: for thy day is come, the time that I will viſit thee: and the moſt proud ſhall ſtumble and fall, and none ſhall raiſe him up; and I will k•nale a fire in his cities, and it ſhall devour all round about him.
For he bringeth down them that dwell on high:Iſa. 26.5, 6. the lofty city he layeth it low, he layeth it low even to the ground, he bringeth it even to the duſt: the foot ſhall tread it down, even the feet of the poor, and the ſteps of the needy.
And I will cauſe the arrogancy of the proud to ceaſe,ch. 13.11, 12. and will lay low the haugheineſs of the terrible: I will make a man more precious then fine gold; even a man, then the golden wedge of Ophir.
How is the faithful city become an harlot? it was full of judgement,ch. 1.21, 22, 23, 24. and 3.25, 26. and 4, 1. righteouſneſs lodged in it, but now murderers: thy ſilver is become•hoſs, thy wine mixt with water: thy Princes are rebellious, and companions of thieves: every one loveth gifts, and followeth after rewards:•••y judge not the fatherleſs, neither doth the cauſe of the widow come unto them. Therefore, thus ſaith the Lord, the Lord of hoſts,Beware the mighty one of Iſrael, Ah! I will caſe me of mine adverſaries, and avenge me of mine•nemies. Thy men ſhall fall by the ſword, and thy mighty in the war, and her gates ſhall lament and mourn, and ſhe being de•olate,London. ſhall ſit upon the ground: and in that day, ſeven women ſhall take hold of one man, ſaying, we will eat our own bread, and wear our own apparel; onely let us be called by thy name, to take away our reproach.
•o unto them that joyne houſe to houſe, that lay field to field,ch. 5 8, 9. till there32〈1 page duplicate〉33〈1 page duplicate〉34be no place, that they may be placed alone in the midſt of the earth. In mine ears ſaid the Lord of hoſts, Of a truth many houſes ſhall be deſolate, even great and fair, without inhabitant.
ch. 30.1.9, 10, 12, 13, 27.Wo to the rebellious children, ſaith the Lord, that take counſel, his not of me; and that cover with a covering, but not of my Spirit; that they may adde ſin to ſin; lying children, children that will not hear the law of the Lord, which ſay to the ſeers, See not; and to the Prophets, Propheſie not unto us right things; ſpeak unto us ſmooth things; propheſie deceits. Wherefore thus ſaith the holy one of Iſrael, Becauſe ye diſpiſe this word, and trust in oppreſſion and perverſneſs, and ſtay thereon; Therefore this iniquity ſhall be to you as a breach ready to fall, ſwelling out in a high wall, whoſe breaking cometh ſuddenly at an instant. Behold, the name of the Lord cometh from far, burning with his anger, and the burthen thereof is heavy: his lips are full of indignation, and his tongue as a devouring fire.
ch. 6.9, 10, 11.And he ſaid, Go and tell this people: Hear ye indeed, but understand not; and ſee ye indeed, but perceive not; make the heart of this people fat, and make their ears heavy, and ſhut their eyes, leſt they ſee with their eyes, and hear with their ears, and understand with their heart, and convert and be healed. Then ſaid I, Lord, How long? and he anſwered, Ʋntil the cities be wasted, without inhabitant, and the houſes without man, and the land be utterly deſolate.
I will ſend him againſt in hypocritical na•ion,ch. 10.6. and againſt the people of my wrath will I give him a charge to take the ſpoile, and to take the prey, and to tread them down like the mire of the ſtreets.
And when you ſpread forth your hands,ch. 1.15. I will hide mine eyes from you, yea, when you make many prayers, I wll not hear: your hands are full of blood.
Then ſaid the Lord unto me,Jer. 15.1. Though Moſes and Samuel ſtood before me, yet my minde could not be towards this people: cast them out of my ſight, and let them go forth.
Behold,Iſa. 59.1, 2, 3. the Lords hand is not ſhortned, that it cannot ſave; neither his ear heavy, that it cannot hear: but your iniquities have ſeparated between you and your God, and your ſins have hid his face from you, that he will not hear; for your hands are defiled with blood, and your fingers with iniquity; your lips have ſpoken lyes, your tongue hath muttered perverſneſs.
Now therefore be ye not mockers,Iſa. 28.22 leſt your bands be made ſtrong: for I have heard from the Lord of hoſts, a conſumption even determined upon the whole earth.
I ſhall cloſe up this diſcourſe with a word to theſe three parties, ſo neerly concerned in it, Jehu, Jehonadab, and the people of God.
A word to Prince Jehu.
Firſt to thou, O thou mighty man have I ſomwhat to ſay; thou haſt been curious and lovely in thy apparel, and thy face hath ſhin'd as if thou hadſt been on the mount with Chriſt; thy profeſſion hath been ſo excellent, that we have been raviſhed with thee: we never had ſuch hope of the ſatisfaction of our ſouls, in the free ſervice of our God,35 in the enjoyment of the promiſed land, in going up to Jeruſalem to worſhip in the higheſt of Gods appointments, as we have had in thee; and wilt thou now deceive us? whither ſhall we go to complain, but to our God who anointed thee, whoſe meſſenger we took thee to be? yea, and we are ſure thou waſt, ſo long as thou didſt keep in his way. Thou (ô Jehu) didſt run well, who hath hindred thee? who hath bewitched thee?
But bleſſed be God, for anointing Jehu to do his work; and bleſſed be God, for giving Jehu a heart to do ſo much of the work as he hath done: but what reaſon can be given why Jehu ſhould play the hypocrite at the lattet end of the day? Is this the reaſon; Jehonadab counſelled him ſo to do, to take that wiſe courſe? truely it looks like ſuch a mans counſel, that compaſſeth ſea & land to make a proſelyte, and when he hath ſo done, he makes him twofold more the child of hell then himſelf. What Jehonadab hath to ſay for himſelf, concerning this matter, we ſhall ſee anon. But can this excuſe the buſineſs? ſurely no: ſuch an excuſe freed not our firſt parents from the curſe, neither will it thee Jehu (without repentance) from puniſhment.
Conſider how hateful to God hypocriſie is; you may ſee it in Chriſts hatred of it, for he is the expreſs image of his Father; how full of indignation is he againſt the Scribes and Phariſees! why? becauſe they were hypocrites. In all his ſermons & diſcourſes none did he ſo complain of, & againſt none was ſo violent as againſt hypocrites; yea, when he would expreſs the wickedneſs of that generation wherein he lived to the full, he calls them hypocrites; Ye Scribes and Phariſ•es, hypocrites. It's a comprehenſive appellation, it comprehends all other ſins in it: hyprocriſie is ſin in the abſtract, the q••n••ſſenſe of all depravity and contrariety to God. Hypocriſie it's moſt offenſive and loathſome to God, ſuch that he will ſpue out of his mouth; ſo offenſive it is that God will bring upon the head of an hypocritical generation, all the deſerts of a former wicked and prophane generation, Mat. 23.34 35 36. yea, the ſtate of an hypocrite is made uſe of in Scripture, as a ſignal term to ſet forth the diſmal condition of the damned by: The Lord of that ſervant ſhall come,Mat. 24.50, 51. &c. and appoint him his portion with the hypocrites.
And yet wilt thou play the hypocrite Jehu? think upon it: will the counſel of Jehonadab ſave thy back from inheriting the ſtripes of a fool for this thy wiſdom? Plead not the goodneſs of thy end, nor the uprightneſs of thy intentions, That all is for the glory of God, and bringing about the will of God; We muſt not do evil, that good36 may come of it. The goodneſs of an end, will not ſanctifie an action; but the ſinfulneſs of an action, may pollute and defile the goodneſs of an end.
But why could not Jehu go through with his work, and pull down the Calves, take away the antient fundamental political bounds of the Idolatrous kingdom in Iſrael, that ſo the people might go up without let or hinderance to Jeruſalem to worſhip?
O our kingdom would then be loſt, nothing but ruine, confuſion and loſs would come unto us. If any advantage be to be found in it, it would be another's portion and inheritance, not ours; our kingdom would be loſt, the ſon of David would take it from us. O moſt miſerable kingdom! that is upheld by ſuch abominable bounds & limits that provoke God to ſo great wrath, to the conſuming generations of men from off the earth; for is it poſſible that inventions of men ſhould be able to uphold that which God ſets himſelf, yea, all his glorious Attributes againſt? can it be ſuppoſed, that weak man, that is but as the graſs that withereth, ſhould uphold that which we fear the promiſes of the great God cannot?
Suffer the children to cry Hoſanna to the ſon of David, and exalt him as King? no, that muſt not be tolerated; we muſt rebuke them, and ſtop their mouths, impriſon them, and hinder their going on in this courſe; otherwiſe, what ſhall we do? our kingdom will be deſtroyed, and nothing but ruine and deſtruction will be left us for an inheritance.
Iehu I beſeech thee conſider theſe few things.
Firſt, The evil and wickedneſs of all State-policy, and ſo of thy State-policy: it's a ſin that deſtroyes more Rulers, then all other ſins doth; but particularly, the evil of it appears in theſe three things:
1. It withdraws from God. This is evident in this example of Ieroboam: his State-policy and wiſdom put a neceſſity upon him of leaving the true God, and committing that great and devouring ſin of Idolatry; Calves muſt be ſet up, and muſt be called Gods, and muſt be worſhip'd, for if the people go up to ſacrifice at Ieruſalem, the kingdom will return to the houſe of David. His carnal reaſon dictates ſuch ſtrong and feaſible Arguments to him, that it was impoſſible for him to hold his kingdom, if that Rehoboam had that advantage of the peoples going up to Ieruſalem to worſhip: therefore he muſt either loſe his kingdom, or leave his God; No Idol, no King. Thus his reaſon of State turned him from God.
And the ſame reaſon kept back all the Kings of Iſrael from going37 to God. Why? if they did, they muſt loſe their kingdom, and that they would not do; they loved their outward concernments better then their God; and therefore rather then hazard the loſs of them, (although it was but in appearance to their dim eyes) they would let God go whither he would for them; they would have none of him. But this coſt them dear at laſt, yea, this ſame reaſon wrought ſo ſtrongly upon Iſrael's Iehu (that enlightened man, whoſe eyes pierced the confines of heaven, and ſaw glories, which are not the objects of every common eye) that it blinded him ſo, that he could not ſtep over the ſtumbling-block, the fear of loſing his kingdom; yea, if this vanity take but a little place in the hearts of the true children of God, it draws them at a diſtance from him, as is plain the caſe of Aſa: when through policy he would go and hire the Syrians it ſmothered the faith that acted in him before, to the deſtruction of Zerah the mighty Aethiopian, it drew him from his confidence and truſting in the Lord, as the Prophet ſaith; and many diſhonorings of the Lord followed upon it, as the ſtory evidences.
2. It brings great affliction. What affliction did this State-policy bring upon Aſa! it brought that ſore reproof from God by the Prophet, which ſo enraged him; it brought great wars upon him: and ſurely every one will ſay, they are afflictions. And it's more then probable, that his continuance in that ſin, brought that diſmal diſeaſe upon his feet, that he could never walk uprightly afterward. What affliction brought it upon good Iehoſaphat, whoſe policy made him joyne with Ahab! it brought him into great danger of his life, and drew down wrath upon his own head.
3. It brings utter ruine. What ruine did this calviſh State-policy bring upon Ieroboam, Baaſha, Ahab, Iehu, and all the Kings of Iſrael; yea, (by reaſon of the peoples compliance therewith) the whole nation at laſt! they are carried away, and their name rooted out from under heaven; yea, had it not been for Gods promiſe to David, what ruine would it have brought upon Ieruſalem it ſelf, and her Kings? How neer ruine did it many times bring her? and God profeſſes it was for his promiſe ſake that he had mercy on her.
When the ſcepter was departed from Judah, and ſo God not engaged to it by promiſe, what effect had this State-policy upon that generation of men! among whom Chriſt himſelf lived; their policy kept them from receiving Chriſt the true God, cauſed them to reject him; for ſay they, If we receive him, IF WE LET HIM THƲS ALONE, ALL MEN WILL BELIEVE ON38 HIM, and the Romans will come, and take away both our place and nation.
And what great afflictions and deſtructions it brought upon them, we ſee in the ſtory of the Macchabees; yea, what utter ruine at laſt overwhelmed them is evident: have they not been as dung upon the face of the earth, for more then 1200 yeers? So that there's nothing more clear then this, That the ruine of States and Kingdomes, is founded in, and bottomed upon their State-policy; at one time or other, firſt or laſt, their walking by the rules and maximes of this policy breaks them to pieces, and brings them to their utter ruine.
Secondly, conſider, The pernicious loathſome abomination of Jehonadabs counſel. Hypocriſie is moſt odious to God, moſt provoking; yet Iehonadab counſels to that: the righteouſneſs of thy counſellors will not ſave thee, (ô Iehu:) although they have been exemplary for holineſs, and as a beacon upon a hill to ſhew men the way of life, yet now they commit adultery with this grand ſtrumpet State-policy, God leaves them, and they are become abominable: by how much the more cloſe and ſpiritual their iniquities are, by ſo much the more wicked and abominable they are to God: as the moſt excellent things, once depraved are moſt vile, baſe and abject, moſt deſtructive; ſo theſe men now going aſtray, no counſel ſo deſtructive, ſo contrary to God (in the aggravations of it) as theirs.
But now, Iehu at parting I ſhall leave to your ſerious conſideration ſome few of the words of God; it may be you may get meat out of them.
〈◊〉15. •3, 28.And Samuel ſaid, Hath the Lord as great delight in burnt-offerings and ſacrifices, as in obeying the voice of the Lord? Behold,•o obey is better then ſacrifice; and to hea•ken, then the ſat of rams. 〈◊〉6.14.Becauſe thou haſt rejected the word of the Lord, he hath rejected thee from being king. The Lord hath rent the kingdom of Iſrael from thee this day, and hath given it to a neighbour of thine, that is better then thou
〈◊〉. •3.But the Spirit of the Lord departed from Saul, and an evil ſpirit from the Lord troubled him. So Saul died for his tranſgreſſion, which he committed againſt the Lord, even againſt the word of the Lord, which he kep•not.
And alſo by the hand of the Prophet Jehu, the ſon of Han•ni,2 Kin. 16.7. came the word of the Lord againſt Baaſha and againſt his houſe, even for all the evil that he did in the ſight of the Lo•d in provoking him to anger with the work of his hands, in being like the houſe of Jeroboam; AND BECAƲSE HE KILL'D HIM
And he ſaid unto him,1 King. 20.42. Thus ſaith the Lord, Becauſe thou haſt let go out of thy hand a man whom I appointed to utter deſtruction: therefore thy life ſhall go for his life, and thy people for his people.
39Hoſea 1.4.And the Lord ſaid unto him, Call his name Jezreel; for yet a little while, and I will avenge the blood of Jezreel upon the houſe of Jehu, and will cauſe to ceaſe the kingdom of the houſe of Iſrael.
Gal. 2.18.For if I build again the things which I deſtroyed, I make my ſelf a tranſgreſſor.
1 Chron. 28.3.But God ſaid unto me, Thou ſhall not build an houſe for my name; becauſe thou haſt been a man of war, and haſt ſhed blood.
2 Chron. 19.2.And Jehu the ſon of Hanani the Seer, went out to meet him, and ſaid unto King Jehoſaphat, Shalt thou help the ungodly, and love them that hate the Lord? therefore wrath is upon thee, from before the Lord.
2 Chron. 26.16.But when he was ſtrong, his heart was lifted up to his deſtruction; for he tranſgreſt againſt the Lord his God.
ch. 32.25.But Hezeki•h rendered not again according to the benefit done unto him; for his heart was lifted up, therefore was wrath upon him, and upon Judah and Jeruſalem.
ch. 28.10, 11.And now ye purpoſe to keep under the children of Judah and Jeruſalem, for bond-men and bond-women to you; but are there not with you, even with you, ſins againſt the Lord your God? now hear me therefore, and deliver the captives again, which ye have taken captive of your brethren; for the fierce wrath of God is upon you.
Wherefore it ſhall come to paſs,Iſa. 10.1 13. that when the Lord hath performed his whole work upon Mount Sion and on Jeruſalem, I will puniſh the fruit of the ſtout heart of the King of Aſſyria, and the glory of his high looks; For, he ſaith, By the ſtrength of my hand I have done it, and by my wiſdom, for I am prudent, and I have removed the bounds of the people, and have robbed their treaſuries, and I have put down the inhabitant like a valiant man.
The Lord of hoſts hath purpoſed it, to ſtain the pride of all glory,ch. 23.9. and to bring into contempt all the honourable of the earth.
And it came to paſs,2 Chron 25.16. as he talked with him, that the King ſaid unto him, Art thou made of the Kings counſel? forbear, why ſhouldſt thou be ſmitten? then the Prophet forbare, and ſaid, I know that God hath determined to deſtroy thee, becauſe thou haſt done this, and haſt not hearkened to my counſel.
Now the good Lord help thee, Iehu that upon reading this, the maiſt underſtand the minde and will of God, and repent, and do t•firſt works, leſt, &c. —
A word to Jehonadab Jehu's counſellor.
In the ſecond place: I have a word to ſpeak to Iehonadab: h•excellent haſt thou been? how perſpicuous hath thy glory ſhin'd the face of men? inſomuch that the Princes have taken notice of th•and have choſen thee for their counſellour, thinking ſurely they ſho•be happy, and proſper, if ſuch counſellors as thou art, teach the•Thou haſt been counted worthy to ride in the chariots of the no•of the earth, and thou haſt been ſo far taken and raviſhed with t•40ſight of worldly glories from thoſe mounts, that thou haſt fallen down and done worſhip to them; notwithſtanding all thy excellencies and perfections, thou art overcome and fallen. Repent, and do thy firſt works, or elſe ſaith the Lord, I will come quickly, and take that away that thou haſt; take away thy candleſticke. Thou haſt climed up the aſcending ſteps to thoſe Altars, which are not of Gods appointment; and your feet have ſlipt, and you are fallen, to the diſcovering of all your nakedneſs. Remedies againſt this, thou thy ſelf (O Jehonadab) haſt taught the people: but now the diſeaſe hath overtaken thy ſelf, may we not juſtly ſay, Phyſitian, cure thy ſelf? but thy unskilful dealing with, and careleſneſs towards thine own ſoul, and thy being ſo ſlightly and ſo eaſily overcome, makes it appear thou art really ignorantWords with•••practice〈◊〉no more. of the things of the day that belong to thy ſalvation, in this thy day; notwithſtanding thoſe ſpecious ſhews of light and knowledge which thy acquired abilities have taught thee. Conſider, Jehonadab, whither thy waies tend, if not down to the gates of death, the wages of the hypocrite, where is nothing but weeping, and wailing, and gnaſhing of teeth. How have I heard thee in our ſtreets, crying out againſt thoſe very things that thou now counſelleſt others to! thou haſt gotten the Phariſees chair, and art thou not become a very Phariſee? examine thy ſelf: thou haſt gotten the mammon of Baals Prieſts, and art thou not become a Prieſt to the golden Calves?
What is become of thy hopefulneſs? we had thoughts thou wouldſt have gone in the front of the battel, and carried the Ark before us into the promiſed land;•ur deviations〈◊〉practice from〈◊〉former•achings have•eady made•e Atheists by•ouſands, then•er your Mistery made•nverts, and it is no ac••dental, but natural effect your folly, for which you must••ve an ac••unt. but behold, thou draweſt us back to Egypt: we had hopes thou wouldſt have given us an example, of living by that faith, which thou haſt ſo affectionately preached to us; but behold, the greateſt hardneſs of unbelief: we thought thy heart would have been as wax, ready to receive every impreſs of the ſeal of the Spirit, that we might behold his glory in thee; but behold, what oppoſitions, what quenchings, what grievings of the Spirit are evident in thee? how doſt thou put out the light of the Spirit, which once did blaze in thee? how doſt thou give that good profeſſion the lye, which once thou madeſt? how diametrically contrary are the paths of thy proſperity, to the waies of thy adverſity? how heavenly then, but how earthly now? nothing but glory it ſelf, was then (in the time of adverſity) thy pretenſion; but behold are not now thy hands faſtened upon the baſeſt things of this earth? and is it not evident thy ſtony-heart hath found out it's centre here in this world? who then a more41 ſheep-like, harmleſs, innocent creature, having no gall, no ſting at all? but now, who more like wolves, who more like the Princes of this world, Lording it over the heritage of God? who then more againſt Baals Prieſts? but who now, more for the golden calviſh Prieſts, though the loweſt of the people? and all to maintain an intereſt, which is as contrary to God, as light is to darkneſs; yet is grown ſo lovely in thy eyes (ſince thou haſt gotten a large ſhare in it) as thou dareſt to hazard the loſs of thy ſoul for the maintenance of it.
But as if theſe things had been a light thing to thee, thou haſt taken the eyes and heart of thy Prince, and haſt entic'd him, and cauſed him to go a whoring after thy Idolatries. Thou by thy wiles haſt enſnar'd him, and brought him into danger, and that upon the pretence of maintaining Religion; but what is it, I pray? it's no other then the worſhip of thy Calves, that thy kingdom, and his kingdom (as thou perſwadeſt him) may not be ruined and taken away. But know, all ſhall avail thee nothing; the purpoſes of God ſhall ſtand: he hath decreed thy ruine if thou repent not, and it ſhall come upon thee irreſiſtibly: all thy policy, all thy wiſdom, all thy ſuperſtitious ſanctity will avail thee nothing: Gods choſen ones, who are clothed with his holineſs, ſhall tread thee under their feet, and make thee as dung upon the earth: I have commanded my ſanctified ones:Iſa. 3.2. I have alſo called my mighty ones for mine anger, even them that rejoyce in MY HIGHNESS: all thy mammon, all thoſe good things that thou goeſt a whoring after, ſhall be the portion of others; yea, and thy lovers ſhall hate thee.
What canſt thou expect? when it ſhall be laid to thy charge, that through the prevalency of thy counſel and advice, urged with ſuch ſpecious arguments and pretences, Jehu forſakes his God (his Leader) lets him go onward if he pleaſe, but follow who will, Jehu for his part will go no further; and why? becauſe thou (Jehonadab) haſt fleſh'd his luſt, and heighten'd his heart, by the ſpecious ſhews of thy reaſons: That thou didſt fright Jehu from deſtroying the golden Calves, by thoſe diſmal deſtructions, and fearful events, that thy wiſdom did in a lively manner repreſent unto him, would follow; and that thou didſt hinder Jehu from taking away the ancient bounds and limits of an Idolatrous kingdom, and from giving the people free liberty and authority to go up to Ieruſalem to worſhip, by repreſenting to him the ruine that would follow; telling him. Theſe bounds keep all in order; take them away, and confuſion would ſeize upon42 all things, like an inundation of waters when the dams are broken up; and that it's contrary to the foundation of Magiſtracy, to ſuffer ruine to come upon a State or Nation, to pleaſe the fancy of a company of fanatick fellows. Thus, Iehonadab thou bringeſt upon thy own head the guilt of all the tranſgreſſions & deviations of thy Prince and people, with all that dreadful wrath and vengeance that hangs over their heads. When God came down into his garden to ſee what our firſt Parents had done and called them to an account for their deviations, they made the beſt excuſe (poor hearts) they could; they laid the fault on one another; but the Serpent, from whoſe advice and temptation the miſchief came, paid for all: and ſhall you fare any better? judge ye: your tranſgreſſions are ſo circumſtantiated, as that one day your ſelves ſhall judge and condemn your ſelves; thoſe mouths that are now ſo full of words in your own defence, ſhall then be ſtruck dumbe and mute.
A word to the people of God.
The laſt word I have to write, is to the deſpiſed people of God: you may
Firſt obſerve from hence, How far a man may go in the way of the Lord, and yet be unſound at heart; at the bottom there may be nothing, but a love to an intereſt deſtructive to yours. Your intereſt is to go up to Jeruſalem to worſhip, to exerciſe your ſelves in the high and pure appointments of God, and to hold forth to the world, both by doctrine, and obedience to it, the whole minde and will of God, the whole and every part of his truth, that ſo you may poſſeſs the promiſes, and enjoy as much of God here, as poſſibly you can attain to: but this muſt not be ſuffered (forſooth) for fear, &c. but an intereſt muſt be carried on, contrary and deſtructive to this. When men have done ſo much of the work of God, as they think will ſerve their turns, and bring about their deſign; then are they for God nor his work no longer; but for their Calves, their own deviſings, and their intereſt which they have created to themſelves; and whatſoever oppoſes that, or is contrary to that, although it be never ſo precious in the eyes of God, (as his people are, for he ſaith, They are as the apple of his eye) muſt be trampled upon & brought under. Let us learn from hence, Not to truſt to man whoſe breath is in his noſtrils; but in the living God who is onely faithful and true to the end.
2. We may here obſerve, The utmoſt limits that a Iehonadab will go; he will run on to the very gates of heaven, but he is ſo ſwoln with the venome of ſelf-righteouſneſs, the honour and glory of this world, that he cannot enter that ſtraight gate: but in matters of the43 worſhip of God, the golden Calves, the inventions of mens deviſing, will ſatisfie him well enough; that that will pleaſe his Prince, will content him: he will be outwardly holy and zealous for God, make good and wholeſome Laws for the regulating of the outward man, he will command his houſhold and family to exerciſe the vertue of temperance, Ye ſhall drink no wine, neither ye nor your ſons for ever: He will not have a drunkard in his houſe: he will go higher yet, command covetouſneſs from among his family and followers, they muſt not build houſes, nor ſow ſeed, nor plant vineyards, nor have any: See how vertuous our Jehonadab is; where ſhall we finde his fellow? ſurely, there's none like him. Thus Jehonadab inherits the praiſes of the earth, the reward of his vertue. But here's a ſpot in this beautiful face, HIS END, which is onely this, That they may live long in the world, That ye may live many dayes in the land, &c. all his advantages could raiſe him no higher then the world; notwithſtanding all his ſeeming contempt of the world, yet he places his happineſs here below, for this is the end wherefore he ordained his precepts, and That he would have his children and followers aim at in their obedience to them, that they may live many dayes in the land; and this end by their obedience they obtained, For thus ſaith the Lord, Iehonadab the ſon of Rechab ſhall not want a man to ſtand before me for ever. God gives them their deſire and their aim in all their devotions, To live long in the world, and their poſterity not be rooted out, ſo long as there's a being in the earth, for the generation among whom they live, that (I conceive) is onely meant by not wanting a man to ſtand before God for ever. Thus we ſee Iehonadab's reſting place, that all his endeavours and works follow after, Not in God, but in the world.
But again, further, he will (in a meaſure) own the preſent cauſe of God, the truth and work of the preſent generation. He comes to meet Iehu, [to meet him] to congratulate him, and bid him, God ſpeed: who can ſay now, Black is his eye? Iehu could not. He Queſtions not the affection of his heart to the work, but TO HIM, to his intereſt: Is thy heart right, as my heart is with thy heart? Here's a ſuppoſal, that Iehonadab's heart was right to the work, otherwiſe why ſhould Iehu ſay, As my heart is with thy heart? If he had not thought his heart right to the work that was THEN doing, Iehu's heart could not be right with his, for Iehu's heart was really ſet upon that preſent work of rooting out, and deſtroying the houſe of Ahab and Baal; but Iehu knew Iehonadab's heart was right to the work of reformation, and he profeſſes44 his ſo too. And here lies the Queſtion, Is thy heart right FOR ME, for my perſon, my intereſt, my ſitting on the throne my governing the people in the place of Ahab, as my heart is right with thy heart, for that which thou deſireſt Reformation?
Theſe Jehonadab's will riſe up in judg•ment againſt the Jehonadab's of our times, being men mo••righteous by far, th•••ou•s, wa••ing exactly up to their prof•ſt principles,〈◊〉ou•Jehonadab's are as•a•from doing as th•••ſt is from the••ſt,••n•d no〈◊〉in any particular; he that hath but h••ſ•n•y, cannot but•ee it pl•••y. If their g•ea•g•a•d father (old) Jehonadab were alive, how would he••dew his gray hairs with tears,•o•ee how un••k him th•ſe his children are? if ſo, then what can theſe m•n expect, but to have a heavier weight of wrath laid upon them, by how much their ſins have exceeded their predeceſſors?Now all Iehonadab's excellencies, vertues, righteouſneſs and holineſs; could not preſerve him from ſtriking up the bargaine, entering into covenant with Iehu to be for him. And Iehonadab anſwered, It is; and upon this they ſtrike hands and ratifie the covenant, If thou wilt be for me I am for thee: and he gave him his hand, and he took him up to him into the chariot; they are become one preſently; and now Iehonadab is ſet on high, (in the chariot) made a privy counſellor, and entered into covenant with his King to be for him, and to ſtrengthen his hands; he becomes a LAW-MAKER, preſcribes precepts and directions for the ordering future ages, (as hath been already mentioned) but among all thoſe Laws, there's not a word of going up to Ieruſalem to worſhip, and ſanctifying Gods name in drawing nigh unto him in his moſt holy place, in thoſe ſanctified appointments he hath ordained to be worſhipped in? no, that would not ſtand with the (new-made) intereſt of his Prince; and therefore like a good ſubject and friend he is ſilent as to that, leaves it for ſome other and more fit ſeaſon. But to ſatisfie his conſcience, and to ſalve his reputation among good men, he makes Orders for the outward deportment between man and man and ſets no ſuch an end to be his ſcope, as hath the face of a promiſe withit; yea, is part of a promſe, but it's but the outſide; the bottom of the promiſe his heart never dives into; it's not the enjoyment of God himſelf in a promiſe, but of this world in a promiſe; that is the great aim and end of all his wayes, That your dayes may be long in the land; not, that you may enjoy God in his own high appointments at Ieruſalem; no that would offend his Prince, and alas, tender heart! he is loth to grieve him, to whom he is ſo much beholden. Thus we ſee how far a Jehonadab will go, no further then he can drag his Prince along with him: if he ſtay at the Calves, and admire their golden glory, Jehonadab will do ſo too: but the glory of a holy God in his own Ordinances he is a ſtranger to ignorant of.
This conſideration exhorts us to ſeek out other leaders, and not to follow after any Iehonadab whatſoever; if we do, they will lead us to the Calves, (into wayes of their own invention) inſtead of Ieruſalem. There's not a Iehonadab will venter his carkaſe for Chriſt: if the worldly powers will not go along with him, he will ſtay with45 them, rather then run a hazard in going a little onward alone to ſeek out the Lambe who is the faithful leader of his people. But let us diligently ſeek after him & go up the mount towards him, he will lead us to his Father, and make us partake of the ſame glory he poſſeſſes at his right hand. Who would not follow ſuch a leader, and venture a little to ſeek him out, if at any time we loſe ſight of him, through the terrible and uncouth ſhakings of earth-quakes?
3. We have ſet before us the ſins and iniquities of Iehu with their aggravations; and it's evident how neer theſe our times are allied to them. It's worthy our ſerious conſideration, whether the differences between the times, and the diſpenſations of God in the times, or any other circumſtance accompanying our deviations, may give us any good and ſound ground to hope that Iehu's puniſhment (the conſuming wrath of that age) will not be the portion of this generation; ſeeing they have ſo notoriouſly eſpouſed his adulterous deviations and apoſtacy. We finde what ſudden ſad effects Iehu's apoſtacy brought forth: In thoſe dayes (in the dayes of Iehu's apoſtacy) the Lord began to cut Iſrael ſhort, and Hazael ſmote them in all the coaſts of Iſrael. We finde already how our liberties begin to be cut ſhort, witneſs the perſecution of the Lords people in Wales and other places. In the margin it's rendered, [to cut off the ends:] if the ends of the body (the head and the feet) be cut off, what is the trunk able to do, but roll in its own blood?
Come my people enter thou into thy chambers and ſhut thy doors about thee•hide thy ſelf as it were for a little moment,Iſa 26.20. and 63.4. until the indignation be overpaſt.
For the day of veangeance is in mine heart and the yeer of my redeemed is come.
4 Again We here ſee the portion of thoſe that joyn themſelves to, & comply with Iehu in his abominable deviations, RƲ•NE: as ſoon as ever Iehu had accompliſhed his purpoſes, and through Iehonadab's help kept the people within the ancient bounds and limits of the Idolatrous kingdom ſad effects follow, The Lord cuts Iſrael ſhort, Hazael ſmites Iſrael in all their coaſts eaſtward; and by that time there came to be a general compliance of the people, and God had given them a little time to fill up the cup of their iniquity full, then comes ƲTTER RƲINE, and behold they are not. Is it not a great diſpute among the learned what is become of them, where the ten Tribes are? the place of their abode is hid from the whole earth. This is moſt certain, That all thoſe that cleave to, & comply with Iehu46 in his apoſtacies ſhall be partakers of that great wrath, that God in due time will pour down from heaven upon the head of Jehu and all his companions in inquity.
Rev. 18.4.Come out of her, my people, that ye be not partakers of her ſins, and that ye receive not of her plagues.
5. It's worthy our obſervation, That Jehu never afterward made uſe (as we read) of thoſe Prophets of the Lord that anointed him, that firſt did his work for him, and help'd him to his power by which he got the throne. When they had done ſo much (as he could expect from them knowing their principles were not ſuitable to his deſign) farewel then, he had no more to ſay to them, their hearts were too honeſt, and brains too ſhallow, for his deep politick deſigns; they would walk anſwerable to their profeſſions, (the glory of which affected the peoples hearts) perform all their promiſes and engagements: but theſe things ſtood not with Jehu's intereſt, therefore no more of them; adieu thoſe half-witted fellows, whoſe conſcience cannot ſwallow a lye ſealed with the higheſt aſſeverations, that by ſuch fine ſlights of State-wiſdom we may clime the ſteps of honor: But come thou, Jehonadab, thou art a righteous perſon, and haſt more wiſdom then Myriads of thoſe Idiots. And indeed, what can you expect more from a Jehu, who ſets up an intereſt contrary to God's? never expect friendſhip or friendly dealing from him, till God hath changed his heart, and of a Jehu made him a David; of a Saul a Paul. Conſider Jehonadab a little further, then judge. He was one that came to meet Jehu when he had made a ſure progreſs in his work; he was not at the beginning among the Prophets of the Lord to ſtrengthen Jehu's hand in the work; no, but when he had ſlain the King and Jezebel, and by a wile deſtroyed the Kings ſeventy ſons, and was going with power ſufficient to make a full end of all his enemies, Then comes (good) Iehonadab, to congratulate Iehu, to have a finger i'the pye before it's put i'the oven. And Iehu he ſtrikes in with this holy man, and engages him (eaſily enough, poor ſoul) to be on his ſide: Iehu knew full well, that this wary wiſe man (that knew the way to ſleep in a whole skin, till Iehu had almoſt made ſure work, and then comes and proffers his congratulatory ſervice to his greatneſs) would be a fitter inſtrument for his turn, then thoſe hardy ſimple-hearted fellows, (the Prophets of the Lord) that, to fulfil the minde of God, would run through ſuch hazards and dangers (as they did) to lift up Iehu into a capacity to do the will of God. It's this Iehonadab that Iehu is ſo eager to engage. (The47 text ſaith, he [lighted] on him, like a bird of prey, and with his tallons he hoiſted him up into the chariot, a high place, that diz'd poor Jehonadab's brains ſo, as they could never get into their right poſture again.) And what ſweet complements paſt between them? his whole diſcourſe was about ſincerity and uprightneſs of heart, when (God knows) it was that he leaſt cared for; but Jehonadab underſtood him well enough, and knew what counſel would pleaſe (as appears in the matter of Baals Prieſts.) It's this Jehonadab that Jehu loves and hugs in his boſome: for you, the Lords people, who have not a Jehonadab's wiſdom farewel: he will have no more to do with you, ſuch fanatick ſilly fellows, that are good for nothing, but to ruine a State. As we cannot finde it in the ſtory that Jehu took any friendly notice of the Lords people (to whom he was ſo much engaged) after he came to the Throne; ſo we ſhall never finde it in experience, that a Jehu will be a friend indeed, to thoſe who in ſincerity of heart look Sion-ward.
6. From hence the Saints and people of God may ſee what their work is, To bear the croſs of Chriſt, in bearing witneſs againſt thoſe deviations and apoſtacies, that are too too likely to overrun this generation of men; & to ſeek after the Lamb, the Lord Jeſus Chriſt, for their Leader, and follow him whitherſoever he will lead them: there's no doubt nor Queſtion to be made, but his deſignes are right, and adequate to the will of his Father, who hath promiſed him the throne of his father David.
Much might be ſaid to you (the children of the moſt High) of that full redemption, and great glory which draws nigh to be given to you for an inheritance; but I ſhall leave that, as the work of one more knowing in thoſe great and deep myſteries of the Fathers love, then my ſelf, being one who hath more need to learn and to be taught of the meaneſt and weakeſt amongſt you: and indeed, none can make you ſenſible of theſe things, but the Spirit himſelf. Onely I have, out of that feaſt of far things, of marrow, and wine upon the lees well refined, that God hath prepared for his choſen ones; I ſay, Out of that feaſt I have gathered a collation for you, made up of ſuch dainties, as I conceive moſt ſuitable to your preſent ſtate and condition.
Mal. 3.16.Then they that feared the Lord ſpake often one to another, and the Lord hearkened, and heard it: and a book of remembrance was written before him, for them that feared the Lord, and that thought upon his name.
Mic. 4.13.Ariſe and threſi•, O daughter of Sion; for I will make thy•orn iron and I will make thy hoofs braſs, and thou ſhalt beat in pieces many people: and I will conſecrate their gain unto the Lord, and their ſubſtance unto the Lord of the whole earth.
Iſa. 17.13, 14.The nations ſhall ruſh, like the ruſhing of many waters; but God ſhall rebuke them, and they ſhall flee far off, and ſhall be chaſed as the chaff of the mountains before the winde, and as a rolling thing before the whirlwinde: and behold, at evening-tide trouble, and before the morning he is not: this is the portion of them that ſpoil us, and the lot of them that rob us.
Iſa. 4.2, 3, 4, 5.In that day ſhall the Branch of the Lord be beautiful and glorious, and the fruit of the earth ſhall be excellent and comely, for them that are eſcaped of Iſrael: and it ſhall come to paſs, that he that is left in Sion, and he that remaineth in Jeruſalem, ſhall be called holy, even every one that is written among the living in Ieruſalem: when the Lord ſhall have waſhed away the filth of the daughter of Sion, and ſhall have purged the blood of Jeruſalem from the midſt thereof, by the ſpirit of judgement, and by the ſpirit of burning: and the Lord will create upon every dwelling place of mount Sion, and upon her aſſemblies, a cloud, and ſmoak by day, and the ſhining of flaming fire by night: for upon all the glory ſhall be a defence.
Yea, the Lord will anſwer,Joel 2.19, 32. and ſay unto his people, Behold, I will ſend you corn, and wine, and oil, and ye ſhall be ſatisfied therewith, and I will no more make you a reproach among the heathen: and it ſhall come to paſs, that whoſover ſhall call on the name of the Lord ſhall be delivered: for in mount Sion, and in Jeruſalem ſhall be deliverance, as the Lord hath ſaid, and in the remnant whom the Lord ſhall call,
For unto us a child is born,Iſa. 9.6, 7. unto us a ſon is given, and the government ſhall be upon his ſhoulder; and his name ſhall be called Wonderful, Counſellor, the mighty God, the everlasting Father, the Prince of peace. Of the encreaſe of his government and peace, there ſhall be no end: upon the throne of David, and upon his kingdom, to order it, and to eſtabiſh it with judgement and with justice, from henceforth, even for ever.
Fear thou not, for I am with thee;ch. 41.10, 11. be not thou diſmaid, for I am thy God, I will ſtrengthen the, yea, I will help thee, yea, I will uphold thee with the right hand of my righteouſneſs: Behold, all they that were incenſed against thee, ſhall be aſhamed and confounded, they ſhall be as nothing, and they that ſtrive with thee ſhall periſh.
Since thou waſt precious in my ſight, thou haſt been honourable,ch. 43.4. and I have loved thee: therefore I will give men for thee, and people for thy life.
And the ranſomed of the Lord ſhall return,Iſa. 35.10. and come to Sion with ſongs and everlasting joy upon their heads: they ſhall obtain joy and gladneſs, and ſorrow and ſighing ſhall flee away.
The meek alſo ſhall encreaſe theirch. 29.19, 20, 21.49 joy in the Lord, and the poor among men ſhall rejoyce in the holy One of Iſrael: for the terrible one is brought to nought, and the ſcorner is conſumed: and all that watch for iniquity are cut off; that make a man an offender for a word, and lay a ſnare for him that reproveth in the gate, and turn aſide the juſt for a thing of nought.
ch. 54.17.No weapon that is formed againſt thee ſhall proſper, and every tongue that ſhall riſe againſt thee in judgement, thou ſhalt condemn: this is the heritage of the ſervants of the Lord, and their righteouſneſs is of me, ſaith the Lord.
Mal. 4.1, 2, 3.For behold, the day cometh that ſhall burn as an Oven, and all the proud, yea, and all that do wickedly ſhall be ſtubble: and the day that cometh ſhall burn them up, ſaith the Lord of hoſts, that it ſhall leave them neither root nor branch: but unto you that fear my name, ſhall the ſun of righteouſneſs ariſe with hea•ing in his wings; and ye ſhall go forth and grow up as calves of the ſtall, and ye ſhall tread down the wicked, for they ſhall be aſhes under the ſoles of your feet, in the day that I ſhall do this, ſaith the Lord of hoſts.
Fear not, O land,Joel 2.21. be glad and rejoyce; for the Lord will do great things.
The zeal of the Lord of hoſts will perform this. Iſa. 9.7.
What ſhall one then anſwer the meſſengers of the nations?ch. 14.32. that the Lord hath founded Sion, and the poor of his people ſhall truſt in it.
Make haſt, my beloved,Cant. 8.14. and be thou like to a roe, or to a young hart upon the mountaines of ſpices.
I am come into my garden,Cant. 5.1. my ſiſter, my ſpouſe; I have gathered my myrrhe with my ſpice, I have eaten my hony-combe with my hony, I have drunk my wine with my milk: eat, O friends, drink, yea, drink abundantly, O beloved.
Zac. 12.3.And in that day I will make Jeruſalem a burthenſome ſtone for all people: all that burthen themſelves with it, ſhall be cut in peices, though all the people of the earth be gathered together againſt it.
Luke 21.34.And take heed to your ſelves, leſt at any time your hearts he overcharged with ſurfeting, and drunkenneſs, and cares of this life, and ſo that day come upon you unawares.