but Christ by his death destroyed his Kingdome and became more glorious by dying like another Sampson hee slew more at his death than in his life So that now wee are more than Conquerers even Triumphers through Christ that loved us Hee hath triumphed over death and all the enemies of our salvation and wee in him our head triumph 2 Cor. 2. 14. Col. 2. 14 15. by lying in the grave hee hath sweetned our graves for us so that now wee may sleep in it as in a bed of down Isa. 57. 2. and our flesh may rest in hope of a glorious Resurrection Psal. 16. 9. Now if ever wee may sing that Triumphant song O death where is thy sting It is destroyed abolished gone This strong man armed is overcome by a stronger than hee It is not the pleasures of life nor the pains of death neither the height of prosperity nor the depth of adversity nothing now can separate us from Christ Iob 5. 20 21 22. Rom. 8. 35 c. Death may dissolve our corporal marriage but it is so far from abolishing that it perfects our spiritual marriage killed we may bee but conquered we can never be Christs victory is our victory and all his Conquests ours Quest. If Christ by his death hath destroyed death why then do the godly dye Answ. Christ did not dye to deliver us from sickness and death but to free us from the curse that is in these By his death hee hath pulled out the sting of death the death of the body still remains but the sting and that which is penal is taken away so that it cannot hurt us and therefore the Text doth not say I will free you from death sedâ—è manu mortis but from the destructive power of death so as it shall have no dominion over you to hurt you nor bee able to separate you from Christ. As the Apostle saith of sin it is in us but it doth not reign in us so dye wee must but death hath no dominion over beleevers as it hath over wicked men it gets the victory over them they dye and dye eternally but a beleevers death is neither Total Penal nor Perpetual 1 It is not Total it seizeth onely on the body the carcass the outside it goeth to its dust but the spirit returns to God that gave it Eccles. 12. 7. 2 It is not Penal but profitable in the grave wee put off our filth deformities defects infirmities and mortality it self It is our attiring house to fit us for immortality and glory 3 It is not perpetual it is but a sleeping till the general Resurrection Rom. 8. 10 11. our conquest over death is inchoate in fieri and partly fulfilled in this life but it shall bee consummate in facto and fully compleated at the Resurrection Then shall they awake and sing that dwell in the dust Isa. 26. 19. This upheld Iob in the midst of all his sorrows I know that my Redeemer lives my comfort is though I dye yet I have one to right mee that lives for ever Iob 19. 25. David comforts himself with this that God would redeem him from the power of the grave and from the hand of hell though riches cannot redeem the rich yet God would redeem him Psal. 49. 15. Object I must part with Wife Children Friends Pleasures Answ. All these losses will bee made up in a better kinde as you may see at large in Mr. Byfields Cure of the fear of death p. 745. it is in the end of his Marrow And B. Halls Balm of Gilead p. 141. Use. Fear not death with a slavish fear Christ dyed to free us from such a fear of death Heb. 2. 15. A religious prudential fear doth well fear it so as to arm your selves and prepare for it but not so as to bee dejected under it No wise man will fear a conquered enemy if you truly beleeve in Christ the Conquerour of death you need not fear death Think on Christ when you think on death and then you may in a holy sarcasm and contempt say O death where is thy sting Christ hath unstinged it and as it were disarmed it so that now wee may safely put it in our bosomes buz it may about our ears as a drone Bee but sting it cannot for Christ hath taken away the guilt of sin and hath made that which was sometimes a curse to become a blessing of a foe hee hath made it a friend of a poyson a medicine of a punishment an advantage Phil. 1. 21. of the gate of hell a passage to heaven It is now like the valley of Achor a door of hope that which was sometimes the King of Terrours is now become the King of Comforts as making way for the enjoyment of the highest comforts Wee part with a life of misery to enjoy a life of glory Wee use to say Change is no Robbery but such a change is our great advantage Hence it is that the Apostle summing up a Christians priviledges and riches sets down Death as part of it 1 Cor. 3. 22. not onely life but Death is yours hee that can truly say I am Christs subject and servant may as truly say Death will bee my preferment and high advancement So true is that of Solomon Eccles. 7. 1. The day of a mans death is better in many respects than the day of his birth Then and never till then shall wee rest from our labours Iob 3. 17. Rev. 14. 13. and bee perfectly freed from sin and all its concomitants Look not therefore on death with Philosophical eyes as if it were the end of all our comforts but look on it with Christian eyes as the year of Jubilee the day of our Coronation and consummation of the Marriage between Christ and our souls A natural man that looks upon death with an eye of sense sees nothing but horror and terror in it but a gracious soul that looks on it with an eye of faith seeth life in death light in darkness and comfort in discomfort though for a time hee must lye in the grave and death seems to have dominion over him yet hee as certainly sees a Resurrection as if hee were already in possession of it and therefore hee triumphs already in assurance of a total conquest through Christ death is already swallowed up by him in victory Isa. 25. 8. Christ was his life and therefore now death is his gain Hee lived holily and now hee dyes happily hee lived unto the Lord and therefore hee now dyes unto him Rom. 14. 7 8. 2 Cor. 5. 15. His care was to keep a good conscience and now hee hath the comfort of it 2 Cor. 1. 12. Let Atheists then and worldlings and wicked men fear death who know no better life but let the righteous who hath hope in his death Prov. 14. 32. imbrace it and bid it welcome as the Martyrs did who went as joyfully to their stakes as
with the Prophets to intermingle comforts with their threatnings to keep Gods people from despaire So Hos. 1. and 2. and 11. Amos 9. 8 to 15. Before he had threatned destruction to the wicked now he comforts the Penitent In the words we have 1. The deep distress that Gods people were in they were in the hand of the grave and in the jaws of death i. e. they were as 't were dead and buried in captivity The word Sheol signifies both the grave and hell 1. 'T is taken for the grave so Gen. 37. 35. â—rov 30. 16. 2. For hell Metaphorical i. e. some deep distress Psal. 86. 13. 3. For the local hell Prov. 15. 11. Wee may take in all these for Christ hath Redeemed us from them all and triumphed over them on the Cross Colos. 2. 14. 2. Here is a Promise of their Redemption from this their misery I will ransom them from the power of the grave What is that why exegetically 't is added I will redeem them from death i. e. I will bring my Elect out of their captivity where they lay for dead as 't were and this deliverance shall bee to them a pledge of their Resurrection to eternal life 3. Here is the manner how this shall bee done set forth by a Prosopopeical Apostrophe to death and the grave whom he brings in as some living enemy and therefore calls to him saying O death I will bee thy death O grave I will bee thy destruction q. d. O death thou seemest to be mighty and powerful but I will disarm thee of it all I will not only bite thee but destroy thee 't is not morsus as the Vulgar but exitium an utter destruction of these enemies of our salvation 4. Here is the certainty of this deliverance drawn from the constancy of God in keeping his Promise and from the immutability of his decree Repentance shall be hid from mine eyes q. d. I will never repent of the mercy which I have promised them but my goodness to them shall be firm and unalterable This sense suits best with the Original and with the context wherein God promiseth a choice mercy to his people The Vulgar and the seventy render it consolation is hid from mine eyes 't is true the word in the Original signifies consolation as well as repentance but to render it as a threatning here as if God should say I am fully determined to destroy my people for consolation is hid from mine eyes This is very improper here for it confounds the context and the scope of the Verse which is to comfort and not to disquiet Gods people In it the Prophet the better to strengthen the faith of Gods people doth highly extol Gods Almighty power for when wee are in straights wee are very apt to question that Num. 11. 13 21 22 23. Psal. 78. 19. To an eye of sense Gods people lying in captiviy were as dead men and past all hope of recovery I but saith the Prophet though ye were dead yet God can raise you again for hee 's Lord of death and hell and hath a sovereign power over them all though death conquers all yet hee conquers death though it be mighty yet God is Almighty and there 's nothing too hard for him he will be the death of death and if none will redeem you thence yet he will Quest. The Question is of what Redemption and deliverance doth the Prophet here speak whether of a corporal or spiritual Redemption Ans. Of both 1. Literally the Lord promiseth to free his Elect and penitent people from the grave of their captivity Banisht men are counted as dead men especially in a civil sense and the place of their banishment is as the grave Now many of the remainders of Israel after the destruction of their Kingdom joyned themselves to the Jews and with them came out of Babylon Though for their Idolatry and ingratitude hee threatned perpetual banishment to them yet for the comfort of his people that then were and after should arise hee promiseth a Redemption for them Hos. 1. 10. which was fulfilled about two hundred years after that Samaria was taken when Cyrus proclaimed liberty to the Jews to go build the Temple Ezra 1. 2. Typically it alludes to our Spiritual and eternal Redemption by Christ and our conquest over death and hell by him By Adams sin death came upon all men Rom. 512. but Christ by his Resurrection hath freed us from the power of death and hath led it captive which formerly led us captive Ps. 68. 18. Eph. 4. 8. This is the Redemption saith Zanchy which is principally and properly here meant for though the people of Iudah after seventy years captivity in Babylon did return again out of it yet the people of Israel after that Samaria was taken never returned again to their own land for it was laid waste and inhabited by strangers 'T is usual with the Prophets to use such Metabases sudden digressions and passings from their history to Christ who was their scope delight and love so that every hint and shadow in the Old Testament brought him to their remembrance and then from Christ they fell to the continuance of their history again Thus 't is here and so Esay prophecying of Câ—rus who should deliver Israel out of Bâ—bylon in the same Chapter prophesieth of Christ the Redeemer of his Church Esay 45. So Ezekiel having enveyed against Idle and Idol Shepherds presently turns his speech to Christ who is the true Shepherd of his people Ezek. 34. 2 16. so Zach. 9. 9. and 13. â— 7. In this Verse the Prophet brings in death and the grave as it were two tyrannical enemies to whom he speaks in the Name of the Lord Christ as the Apostle expounds it 1 Cor. 15. 55. as a Conquerour saying O death I will be thy death Or as the Apostle from the Septuagint though in this Text the Apostle in some things varies from the present Septuagint and so do the allegations in the New Testament which shews the folly of those who do equalize it with the Original Hebrew O death where is thy sting O grave where is thy victory The first Adam brought death into the world but the second Adam hath abolish'd it There is some difficulty in the words and therefore I shall open them particularly and break every clod that I may finde out the golden Oar. In these words we have a glorious triumph over death and a notable Enconâ—ium of the Resurrection of the dead Piscator and others read the words Interrogatively thus O death where are thy plagues O grave where is thy destruction 'T is an insulting and triumphing Interrogation q. d. They are no where to be found for Christ hath removed them and taken them out of the way of his people so that now there is no hurt in death This various reading comes from the ambiguous signification of the word Ehi which is rendred truly ero I
will be others render it ubi where So the Septuagint render it by 〈◊〉 ubi and the Apostle following the Septuagint speaking to Greeks and that in Greece alledgeth a Greek text as being most familiar and best known to them The Apostle gives the sense and meaning but not the words which is frequent in Scripture the Pen-men being intent on the matter were not curious in the words but did adde and alter what might explain and clear them yet the Prophet and the Apostle are easily reconciled thus O death I will be thy Plagues i. e. I will pull out thy Pestilent sting O grave I will be thy destruction i. e. I will get the victory over thee q. d. I the Lord Christ for to him the Apostle applies this text will redeem them from death by paying a valuable price for their Redemption this none could do but I yea I will bee the death of death I will bee its plagues and destruction it shall never prevail against my people for I will restore them to life again 1 Cor. 15. 26 54 55. 'T is not I am or I have been but 't is Ehi I will bee thy destruction Now in Hebrew the Future Tense doth oft express both the Present Tense and the Preterperfect Tense it implies not only the time to come but also the time present and the time past q. d. I am I have been and shall bee for ever deaths destroyer Christ was Virtually the Lamb â—lain from the beginning of the world and so was deaths destroyer but actually he conquered death and the grave by lying dead in the grave and by his Almighty power raising himself thence again so that death hath now no more dominion over him and his Act. 2. 24. O death I will bee thy plagues not one or two but many plagues even so many as shall destroy thee Thou didst destroy my people but now I will destroy thee thou didst triumph over them but now I will triumph over thee and lead thee and all the enemies of my people in triumph at my Chariot wheeles Psal. 68. 18. Ephes. 4. 8. for under death and the grave is Synecdâ—chically comprehended the conquest of all the enemies of our salvation as sin death heâ—â— Satan banishment prisonment poverty sickness tribulation persecution famine sword c. over all these wee are more then conquerours even triumphers through Christ that loved us Rom. 8. 35 37. Hee names only death because death is the last enemy that shall bee destroyed 1 Cor. 15. 26. yet by an Argument a Majore ad minus from the greater to the less he comforts his people thus If I can deliver you from death and the grave then much more from banishment and captivity O grave I will bee thy destruction or I le bee thy rooting out and cutting off The same word is used Deut. 32. 24. Psal. 91. 6. I say 28. 2. q. d. Thou didst destroy my people but now I will destroy thee so that they may now sing triumphantly O death where is thy pestilent sting wherewith thou wast wont to torture and torment us 't is gone 't is destroyed by Christ who is thy death O death and thy utter destruction As a man that drinks a cup of poyson drinks that which will bee his ruine so the grave by swallowing and devouring Christ was conquered and killed by him Of old they did celebrate the Victories and Triumphs of Achilles Hercules Alexander Iulius Caesar and the rest of the great conquerours of the world but alas alâ— those dyed and were conquered by death Only Christ the King and Saviour of his Church and people by his death hath conquered sin Satan and death and hath made full satisfaction for us to the Law and Justice of God So that what the Prophet speaks here of the restauration of the Jews in particular the Apostle applies to the general Resurrection of the dead when this corruptible shall have put on incorruptioâ— and this mortality shall have put on immortality then shall be brought to pass the saying that is written Death is swallowed up in Victory O death where is thy sting c. 1 Cor. 15. 54 55. Where the Apostle alledgeth two Texts and 't is usual with the Pen-men of the New Testament to alledge divers Texts out of the Old Testament and compose them into one in the New So doth Peter speaking against Iudas Act. 1. 20. 't is written in the book of the Psalms let his habitation be desolate and his Bishoprick let another take the former part is taken out of Psal. 69. 26. and the latter part out of Psal. 109. 7. So Mark 1. 2 3. the former part is taken out of Mal. 3. 1. the latter part from Esay 28. 16. So Christ himself Mat. 21. 13. alludes to Esay 56. 7. and Ier. 7. 11. So here the Apostle cites one text out of Esay 25. 8. he will swallow up death in Victory The other is Hos. 14. 13. The seventy render it thus devorabit mors praevalens Death devours all but this is contrary both to the sense of the Prophet and the Apostle who speak not of the prevailing power of death but of the power of Christ over death Death is swallowed up in Victory and that great devourer of all is by Christ devoured This promile is now fulfilled in the death of Christ who hath already destroyed the power of death for his people and shall bee compleatly fulfilled at the Resurrection of the dead when all corruption and mortality shall bee totally taken away and death shall bee swallowed up in Victory for ever In the sense of this mercy the Apostle breaks forth ravished as it were with the contemplation of this conquest over death into a triumphant song which all the Saints shall sing at the last day when they shall bee totally freed from the captivity of death and the grave then shall they insult over subdued death and say O death where is thy sting wherewith thou hadst wont to wound all creatures O grave where is thy victory by which thou hast hitherto kept the dead under by force which now thou must render again as not being able any longer to hold them under thy power Rev. 20. 13 14. It is onely sin by which death hath power over us and it is the just rigor of the Law which inflicts death upon us for sin But thanks bee to God who hath given us the victory over sin which is the cause of death and over death which is inflicted for sin through Jesus Christ our Lord by whom wee obtain an immortal and incorruptible life Thus the Apostle hath faithfully given us the sense of the Prophet though not his very words The summe and substance of all is this Though Ephraim hath been an unwise Son and hath delayed his returning unto mee yet his impenitency and security shall not retard or disanul my faithfulness and truth unto my people I
will never repent of those gracious promises which I have made to them but will certaâ—nly fulfill them Let not therfore my chosen penâ—ent ones despair as if there were no hope nor help for them for I their saviour will redeem them from the power of all their enemies and cause them to rise from death which had power over them through sin unto the glory of eternal life So that now they may begin their Triumphant song O death where is thy sting c. OBSERVATIONS 1 Though the Lord bee terrible to the wicked yet hee is a Tower to the righteous Though plagues come suddenly and inevitably upon the wicked like pangs upon a woman in travel yet even then hath the Lord a tender respect to his people and will ransome them from the power of the grave Isa. 1. 24 25 26 27 and 3. 10 11. And though they should go into Captivity with the wicked yet God will set a distinguishing mark of mercy upon them Ezek. 9. 4. Rev. 7. 3. In the midst of his Judgements hee remembers mercy and hath a tender care over his people making them to bee pittied of all that lead them captive Psal. 106. 46. where ever they go they have his more especial presence with them to uphold and comfort them Isa. 43. 2 3. Ier. 16. 13 14 15. Micah 4. 10. Dan. 3. and 6. 22. When all forsake them yet I will not forsake them but will bee a sanctuary to them in their Captivity Ezek. 11. 16 17. God is ever mindful of his Covenant to his people and in the midst of all confusions hee hath an Ark for Noah a Zoar for Lot a Midian for Moses a Haran for Iacob a Cave for David a Grave for Methusalem and Iosiah and a Pella for Christians Elijah that was zealous and a man of fire for God in wicked times was carried in a fiery Chariot to heaven Ieremiah that witnessed against the corruptions of the times how renderly doth the king of Babylon deal with him when the King and his Nobles lay in misery Ier. 39. 1 12 13 14. 2 Obs. The Scripture of the Old Testamest is the Word of God The Apostle to shew the divine Authority of it even in Gospel-times refers us to this Text and another in Isa. 25. 8. to prove the divine mystery of the Resurrection About four hundred places are cited out of the Old Testament in the New Both Testaments are the sacred word of the great God and serve for the mutual illustration and explanation of each other 3. Obs. The Scripture lyeth not in the bare words and syllables but in the sense and meaning Hence it is that Christ and his Apostles citing Texts out of the Old Testament give us the sense and meaning of the place but not the very words so in a Text sometimes they omit a word and sometimes they adde something for explanation sake as Math. 2. 15 23. and 26. 31. Rom. 10. 15 18 19 20 21. So Gen. 2. 24. compared with Matth. 19. 5. Where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they two is added emphatically not they twenty shall bee one flesh So Deut. 6. 13. compared with Matth. 4. 10. where the exclusive particle Onely which was not expressed in Deuteronomy but tacitly and interpretatively understood is added by our Saviour very significantly So Isa. 64. 4. collated with I Cor. 2. 9. And hath not entred into the heart of man These words are added by way of illustration by the Apostle So Isa. 22. 13. Let us eat and drink for to morrow wee shall dye But the Apostle puts it in the present tense 1 Cor. 15. 32. To morrow wee dye and this hee doth for explication sake to express the desperate madness of those Epicures who would eat and drink securely although they were to dye presently This shews the folly of the Quaking Scripturists such there are in our dayes as well as Anti-scripturists who take the bare words and syllables and will not suffer any meaning or exposition to bee given of them Thus when they call for a proof of Infant-baptism you must shew them in so many words Thou shalt baptise Infants else they will not beleeve you Tell them that generals include particulars and that children are confederates and in Covenant with their Parents and therefore have right to the seal of the Covenant and that Infant-baptism now is as lawful as Infant-circumcision of old yet this doth not satisfe because they cannot read it in so many letters Thou shalt baptise Infants So the Papists they stick to the bare letter This is my body Whereas that bread could not bee his natural body for Christ was then alive when hee said This is my body and the Apostle calls it Bread Bread four of five times after conâ—ecration 1 Cor. 11. 23 to 28. The Scripture lyes not in the bare and naked words but in the scope and true interpretation of the words which is as it were the soul and life of the Scripture Hence Christ bids us not barely read but search for the sense and meaning of the Scriptures Ioh. 5. 39. The Lawyers have a saying Mens leg is est lex not the bare words but the meaning of the Law is the Law 3. Obs. Christ is the Lord. Hee that hath power over death and hell is the Lord but Christ hath this power Rev. 1. 18. and 20. 13. Death and hell gave up their dead to Christ their Judge It is hee that by the price of his own blood hath redeemed us from the hand of sin and Satan from death and hell what the Prophet spake of Jehovah the Apostle applies to Christ 1 Cor. 15. 54 55. But of this I have spoken at large elsewhere 4 Obs. There is an holy harmony and sweet consent in the Scripture There is no repugnancy no real contradiction there Like stones in an Arch they mutually uphold and strengthen each other The Doctrine of the Prophets gives light to the Apostles and the Apostles again illustrate and explain them In both there is one and the same Spirit of truth who at sundry times and in sundry manners hath published one and the same truth to his people Heb. 1. 1 2. They must not therefore bee opposed but composed Not made to contradict but to confirm each other Luke 24. 44. 5 Obs. Gods people whilest they are in this world may fall into deep distress and misery They may bee brought so low that to a carnal eye they may seem dead and buried past hope and help not onely in their own eyes but also in the eyes of others Wee have a notable instance for this Ezek. 37. 1. to 15. the desperate condition of Gods people in their Babylonish captivity is there set forth by dead dried bones to an eye of sense past all hope or possibility of recovery in so much that Gods own people whose faith should not fail cry out vers 11. Our bones are dried our hope is lost and
wee are cut off Yea the Prophet himself staggered and was non-plust verse 3. the Lord asked him Son of man can these bones live Is it possible that ever such dry bones should live again The Prophet answers Lord thou knowest q. d. it passeth my apprehension to conceive how this should bee I know not how it should bee effected but Lord thou knowest what thou hast to do and to thee nothing thing is impossible This the Lord doth in his wisdome to out us of our selves and all creature-confidences that in an holy desperation wee may say with repenting Israel Ashur shall Not save us neither will wee ride upon horses nor say any more to the work of our hands Yee are our gods for with thee the fatherless finde mercy Hos. 14. 3. 6 Obs. God in his due time will deliver his people out of the deepest distress Hee is Omnipotent hee can and will redeem Israel not out of one or two but out of all his troubles Psal. 25. ult Art thou weak Hee can strengthen thee Art thou sick Hee can heal thee Art thou dark Hee can insighten thee Art thou dead Hee can inliven thee Hast thou lain in thy grave till thou stinkest again so did Lazarus Hast thou lain till thou art rotten so did Israel in their Babylonish Captivity and yet were restored Ezek. 37. 11 12. So in desertions wee are apt to bee despondent when wee walk in darkness and can see no light neither Sun-light nor Moon-light neither Star-light nor Candle-light but are like unto dry bones in a Sepulchre without life without spirit without strength without comfort and see no way of deliverance Aye but now is a time to live by faith and not by sense Isa. 40. 27 28 29 30 31 and 50. 10. Such is our weakness that wee are apt to limit the holy one of Israel and to think that hee can help us in lesser trials and bring us out of petty crosses but when some fluctus decumanus some great waves of Tentation come then wee are apt to question Gods power and promises and to say with David I shall one day perish by the hand of Saul 1 Sam. 27. 1. Wee are apt to say with Martha If Christ had come a little sooner hee might have raised Lazarus but now saith she he stinks and is past help Ioh. 11. 39. Aye but it is the better for that for now Christs power will bee the more manifested and his Father the more glorified The more grievous thy disease the greater will the praise of thy Physitian bee in thy cure and wee shall love much when wee see how much is forgiven and therefore David makes it an argument to move the Lord to pitty him because his sins were great Psal. 25 11. Remember it is Gods usual course to let men bee dead and buried as it were in misery and to bring things to extremity and then appear Gen. 22. 14. Psal. 461. when trouble comes then hee comes too Wee read of three persons that Christ raised from the dead One was dead but not carried out Maâ—k 5. 41 A second was dead and carried out Luke 7. 14. A third was dead carried out buried and lay till hee stunk in his grave and that was Lazarus Christ speaks but the word Lazarus come forth and hee lives God is never nearer to his people than when to a carnal eye hee seems furthest off As wee see in the three young men that were cast into a fiery Furnace and Daniel into the Lions den Sense and carnal reason would have said God had now forsaken them and there was no help yet even then did they finde the greatest help so good it is to trust in God 7 Obs. Death in it self is a formidable enemy and considered as a curse due to impenitent sinners it is very terrible even the terriblest of all terribles as Aristotle calls it It is armed with stings and plagues and is therefore called an Enemy 1 Cor. 15. 26. And the King of terrours even such a terrour as is the chiefest and greatest of terrours Iob 18. 14. Hence dreadful calamities are set forth by the shadow of deaâ—h Job 10. 21 22. and 16. 16. and 24. 17. Psal. 23. 4. Ier. 13. 16. and the messengers of death Prov. 16. 14. and the snares sorrows and terrours of death Psal. 18. 4 5. and 55. 4. It is this that snatcheth men when they least think of it from their dear Relations Pleasures Riches Recreations Mansions Honours c. which they love as their lives and this must needs bee terrible to a natural man who hath no assurance of better things when he dyes Hence such are said to be in bond age and a slavish fear of death all their life long Heb. 2. 15. whilst wicked men look upon death at a distance and think it far off they fear it not but when God shall open their eyes by sickness and summon them to appear before him then like Pashur they are Magar-missabib a terrour to themselves and all that are â—ound about them Ier. 20. 3 4. Saul though a King and a 〈◊〉 man yet when hee heard that death was at the door and hee must dye to morrow was so dis-spirited with this dismal news that hee fell into a deadly trance and was not able to bear it the fear of death had well nigh ended him before his death came 1 Sam. 9. 19 20. So Belâ—hazzar a mighty Monarch in the height of his mirth is all amort his countenance is changed his thoughts trouble him and his joynts are loosed but whence came all this terrour and amazement why it is for fear of this King of fears Death which suddenly after surprized him Dan. 5. 1 2. c. This puts an end to all a wicked mans comforts and hopes conscience shall now bee awakened and hee must give an account of his Stewardship This made Lewis the eleventh King of France to command his servants in his sickness that they should not once mention that bitter word Death in his hearing Yea even the godly in a temptation for fear of death have not acted like themselves at other times as wee see in three of the greatest-Worthies that wee read of in the Scriptures first Abraham famous for faith Gen. 12. 12 13. 20. 2. 11. And David famous for valour 1 Sam. 22. 12 13. And Peter for courage yet to save his life denied his Lord. 8 Obs. Death is a conquered Enemy Christ hâ—th disarmed him and taken away his sting Hee hath redeemed his from the power of the grave and swallowed up death in Victory Christ by his death hath destroyed death and him that had the power of death the Devil Heb. 2. 14. by suffering of that death which was due to us for our sins hee hath destroyed the power of Satan and taken away that advantage which hee had against us by reason of sin whose wages is death Satan thought by death to destroy Christ
3. 8 9. It is as easie with God to destroy a world of men as one man they are al but as a drop and a little dust to him Isa 40. 15 17. Multitudes of sinners increase wrath When the Iews assembled themselves by troops into the Harlots houses then God would pardon them no longer Ier. 5. 7 8. The more wicked the times and places are that wee live in the greater our praise will bee if wee bee godly To bee good in good times and places an hypocrite and formalist may bee but with Lot to bee good in Sodome and Iob in the Land of Vz and with Noah Gen. 6. 9. and Elijah to bee righteous and zealous in the midst of an unrighteous and perverse generation that is praise-worthy indeed and argues much sincerity It was the commendation of the Church of Pergamus that she professed Christs Name where Satan had his throne and did not deny him in the days when Antipas his faithful Martyr was slain Rev. 2. 12 13. Flye sin then which brings destruction not only on the sinner but also on the very Towns Cities Castles and places where they dwell As God hath promised that peace and prosperity shall bee in the dwellings of the righteous Iob 5. 24. and 8. 6. Prov. 3. 33. and that hee will make a hedge about them and all that they have to preserve them from robbery fire molestation by evil spirits and other calamities Iob 1. 10. So on the contrary sin makes a man naked and exposeth him and all that hee hath to the curse of God Hee will destroy the very dwellings of Idolaters Swearers Cursers Bribers c. Iob 12. 6. and 15. 34. Zach. 5. 4. The wickedness that hath been practised in the great houses and Castles of this Land hath said so many of them in the dust and wee may look to bee brought yet lower wee have brought God low in our judgements low in our affections low in our actions low in his Ordinances low in his Vicegerents and Ambassadors and therefore it is just with God to lay us low and to debase us who have so many wayes debased him 7 Obs. No Fortifications can preserve a sinful people from ruine Let them make walls as high as heaven and ditches as deep as hell yet if sin reign within it will bring all down It is not a Fleet by Sea nor Forces by Land it is not a Magazine of Treasures nor an Arsenal of Armour that can preserve a wicked Kingdome from ruine As Samaria was a well fortified so it was a rebellious Idolatrous sinful place and this brought it down Ezek. 16. 46. and 23. 4 5. Hos. 7. 1. Amos 3. 9 10. Mic. 1. 5 7. though it were strongly fortified both by Art and Nature and very large about three miles in compass yet Samaria's sin was Samaria's ruine Niniveh was a populous antient great strong wealthy City yet her great sins laid her in the dust and made all her strong holds drop like ripe figs with little ado into the mouth of the Caldeans Babylon a most ancient ample wealthy well fortified potent populous pompous City yet abounding with sin all her power and policy could not keep her from ruine Ierusalem that strong City encompassed with Mountains Towers and Bulworks fortified both by Art and Nature and so powerfully protected by the Lord himself for many years together to the admiration of all the world that it was judged invincible Lam. 4. 12. The Kings of the earth and all the Inhabitants of the world would not have beleeved that the enemy should have entred into the gates of Ierusalem yet Ierusalems sin was Ierusalems ruine and therefore for her sake let none confide in Cities or any Priviledges whatsoever Wee are apt in our distresses to run to well-fortified places but in vain is salvation looked for from those creature-confidences if the Lord help not how should these help This is to forsake God the fountain of living waters Almighty and All-sufficient a present help in trouble and to go to Cisterns broken Cisterns of creature-comforts that will fail and forsake them in a time of trouble 8 Obs. Sin is a bitter thing Samaria hath rebelled or imbittered as the word is in the fountain God and provoked him to anger most bitterly by her sin Hos 12. 14. Ephraims sins were bitter to God yea they were bitternesses in the abstract and in the plural number also This may discover to us the cursed nature of sin and the iniquity of our iniquities which turns Gods sweetness into bitterness his patience into wrath and his bowels into wormwood If any thing can sadden God and imbitter his soul it is sin To see every base lust preferred before him to see Satan in the Throne the heart and the Spirit of God kept out must needs imbitter his Spirit against us The Lord that made heaven and earth and sustains the Pillars of it yet never complains of that burden but sin is such a burden that hee oft complains of that as tyring him out Isa. 1. 14 24 43 24. Amos 2. 13. and the bitterness thereof is as gall which hee cannot indure Deut. 32. 32. God is all love and sweetness and would not deal thus bitterly with us did not our bitter sins provoke him to it Sin is bitter 1 To God 2 To Christ 3 To the Spirit of God 4 To Angels both good and bad 5 To Men both good and bad 6 To Kingdomes and States 7 To Creatures 8 In its effects Privative Positive 1 Sin is bitter to God as wee have seen before 2 To Christ it made him cry in the bitterness of his soul My God my God why hast thou forsaken mee And made his soul heavy unto death So bitter were our sins to him that they made him a man of sorrows Isa. 53. 4. and made him sweat non guâ—tas sed grumos clods of blood Luke 22. 44. When Christ hung upon the Cross they gave him gall and vinegar to drink every sin is as gall to him Lam. 1. 18. The Lord is righteous for I have rebelled against him or as it is in the fountain because I have imbittered him hee is righteous in all his judgements on mee for I have imbittered him against mee by my bitter sins 3 It is bitter to the holy Spirit of God Nothing grieves it and drives it out of the soul but sin Gen. 6. 3. Ephes. 4. 29. To the Angels 1 To the good Angels it is bitter and displeasing to them to see their Lord and Master daily provoked by a company of sinful rebellious creatures and should the Lord give them but a word of Command they would suddenly smite all the wicked dead and revenge the dishonours done to him as wee see in Senaâ—heribs blasphemous Camp where one Angel in one night killed an hundred fourscore and five thousand men 2 It is bitter to the evil Angels it hath thrown them from heaven to hell and of
pains of a woman in travel are sharp exquisit and extream sorrows the bitterness whereof that sex can witness Such pangs the Scripture oft makes the emblems of extream anguish and distress Psal 48. 6. Esay 26. 17 18. and 37. 3. Ier. 6. 28. and 22. 23. and 49. 24. Micai 4. 9 10. Gal. 4. 19. So the calamities which were coming upon this people were not slight sorrows but such as brought desolation with them 2. The longer a dead birth is concealed and carried in the womb the more dangerous and difficult is the travel Ephraim had for a long time concealed his sin and therefore now his pangs are like to be so much the more grievous 3. If the birth be living the greater the birth and the longer they go with it the sharper are the pangs so the longer God bears with a people and the more his Patience is a bused the more terrible will his wrath be 3. Inevitable and irresistible There 's no escaping when once the time of travelling is come Cum adest hora non datur mora So the set time of Ephraims calamities was now at hand which they should in no wise be able to avert or avoyd 2. Here is a Reason of this Commination taken from the folly of Ephraim he is and for ought I see for ever will be an unwise son which appears in his stupidity and obstinate persisting in his sins without any striving to get out of them by Repentance Ephraim is an unwise son for had he been wise he had not staid so long in the birth Object Lest Ephraim should reply that a travelling woman is soon delivered her pain may be sharp but 't is but short she hath hope not only of an end but also of a birth the joy whereof maketh her remember her anguish no more Iohn 16. 27. Answ. The Prophet replyes that 't is not so with Ephraim for he 's an unwise son that sticks long in the birth and so will be the death both of himself and mother also He useth no means to facilitate the birth or to help himself by passing through the straight gate of Repentance God stands over him stretching forth his hands all the day long to do a Midwifes office and take him from the womb to cut his navel and wash off his filth Ezek. 16. 4 9. but he had no mind to come out of his filth or to be washt from his wickedness Rather than endure the pangs of regeneration he 'l venture to stay a while at least in the very mouth of the matrix though he be stifled for his pains q. d. 'T is Ephraims sin and misery that he sticks so long in the birth were Ephraim wise he would humble himself and make his peace with God that hee might by his mercy bee delivered fully from those miserable straights where in hoe is if there were but one drop of true wisdom in him yea if hee were not utterly stupified or rather mad he would take notice of Gods judgements impendent over him and would imitate little infants who coming into the world do help themselves and strive to free themselves out of the straights and dangers of the birth so would Ephraim have endeavoured to free himself out of those calamities that have be set him by true repentance But alas so besotted and hardned is hee in his sins that hee rests content with his carnal condition never once striving or desiring to come out of this darkness into light or to be brought from under the power of Satan unto God So that in these words the Prophet doth notably inveigh against the stupidity and folly of Gods people in that they had rather stick and bee stifled in the filth of their sins lye in the mouth of death and under the pressures of Gods wrath to the destruction both of themselves and the Church which hee had before compared to a mother Hos. 2. 2 rather than extricate themselves out of this sin and misery by true repentance OBSERVATIONS 1. Where sin goeth before there sudden Certain sharp inevitable sorrows alwayes follow In the former part of the Chapter wee read of Ephraims Idolatry Pride Impenitency c. now follows The sorrows of a travelling woman shall come upon him flagitium flagellum sin and punishment are inseparable companions Gen. 4. 7 14. and 19. 15. Numb 32. 23. Deut. 28. 15. to 68. hence the word that wee render Iniquity signifieth pain and sorrow because the workers of iniquity bring pain and sorrow upon their own heads Iob 21. 19. Psalm 32. 10. How then should wee hare sin with a pure and perfect hatred not only odio inimicitiae but also odio aversationis hate it so as to turn from it This is the cause of all our sorrows wee may thank our sins for all our sickness pains plagues Lam. 3. 39. wee should therefore do by our sins as the Jews did by Paul whom they lookt upon as their enemy Acts 21. 27 28. when they saw him they stirred up all the people and laid hands on him saying Men of Israel help this is hee that is agaist the people against the Law and against this place So should wee encourage each other against sin and lay violent hands upon it saying Men and Brethren help this is it that destroyeth our people layeth waste our Cities opâ—poseth the Law defiles our duties and incenseth the most high against us Let us therefore purge it out of our understandings and mortifie it in our affections Considering 1. What sin is in its own nature 't is poyson dung vomit filth folly madness darkness sickness destruction death It turned Angels into Devils men into beasts light into darkness life into death and order into confusion 2. Considering what sin is in respect of God 't is a reproach and a contempt of him 2 Sam. 12. 9. 't is blasphemy rebellion enmitie Rom. 8. 7. 2. Obs. Scripture language is modest The mouth of the matrix is called the place of the breaking forth of children So the vessel wherein nature doth ease it self is called a vessel wherein there is no pleasure Jer. 22. 28. Hos. 8. 8. Thus Adam is said to know Eve and David went in to Bathshebâ— Ehud covered his feer i. e. he eased nature Iudg. 3. 24. I Sam. 24. 3. Deut. 23. 13. Adultery is called stollen waters Prov. 9. 17. and grinding to another Iob 31. 10. See Matth. 1. 18 25. and 1 Cor. 7. 3 5. The holy Ghost knowing the power of our corruption and how apt wee are to bee fired with filthy speeches therefore by an Euphâ—mismus hee putteth seemly titles upon unseemly things The Scripture doth not only command chaste and modest things but it also speaks chastly and modestly of those things Abominable then is the sin of the Popish Casuists which speak so grossely of the secrets of women in their Cases on the seventh Commandment that they become foulely guilty of the breach of it By
desolations that after ceized upon him 5. By coming off fully to Christ you will enjoy abundance of Peace and comfort which otherwise you will miss of A thorow conversion brings joy as a woman that is once delivered of her birth forgetteth her sorrow for joy that a childe is born into the world The wise Merchant that sold all and parted with every lust for Christ went away rejoycing as having made a wise bargain The Spirit layes the foundation of comfort first in convincing men of their sin and misery and then of an all-sufficient righteousness to free them from that misery Iohn 16. 8 9. 4. Obs. Impenitent sinners are unwise men Impenitent Ephraim is called an unwise son though for number power and riches hee was the chief of the Tribes hence impenitent sinners and fools are Synonymaes in Scripture Prov. 1. 7 32. Psal. 14. 1. Rom. 1. 22. Titus 3. 3. Though the blinde world may admire such as the only men yet in Gods esteem for all their parts and Power they are but fools and madmen 1 Sam. 25. 25. Luke 12. 20. and 15. 17. 1 Cor. 2. 14. 'T is a grief to Parents when their children are fools Prov. 10. 1. and 19. 13. and 't is a trouble to God when his children are stubborn fools that may but will not know the things that concern their peace When men are wise to do evil but averse to do good When men forget the God of their mercies and suffer Seducers to mislead them this speaks men fools Deut. 32. 6. Gal. 3. 1. when men fear sufferings more than sin and resist assistance when 't is tendred them and had rather bee strangled in the birth than have strength to bring forth all this proclaims mens folly 5. Obs. To be stupid under judgements is a sore judgement To bee sick and yet to be insensible of sickness is a deadly signe yet so was Ephâ—aim here the pangs of a travelling woman were upon him yet hee sticks in the place of bringing forth which is mortal both to the mother and the childe like a childe that sticks in the birth and doth not struggle or move for its own relief 'T is made a note of a wicked man that hee cries not to God for help and deliverance when hee binds them with the cords of correction Iob 36. 13. 'T is a signe men are stupid indeed when they are wasted and yet will not bee warned plagued and yet not instructed Isay 1. 5. and 9. 13. Ier. 5. 3. Amos 4. 6 11. yet such there have been and are still that are no whit affected with Gods judgements upon them nor repent they of their sins though scorched with plagues Isay 42. 25. Rev. 9. 18. and 16. 8 11. and is not this Englands sin the pangs of a travelling woman are come upon us and we are encompassed with dangers on every side gray haires which are a signe of weakness old age and death approaching are here and there upon us yet wee know it not so as to make a right use of it and to repent Hos. 7. 9. but still we remain incorrigible and incurable growing worse for beating The more pains God takes to cure us the more we revolt both in doctrine and manners and therefore since in our filthiness there is leudness and wee will not be purged wee may justly fear that wee shall not bee purged but as wee have had our will so God will have his will too I will cause my fury to rest upon you Ezek. 24. 13. 'T will bee our wisdom to fore-see the plague and hide our selves to mourn for the things wee cannot mend to keep our selves free from the sins of the time that so wee may bee kept free from those plagues which are certainly coming upon this sinful land if any thing set us free from the sense of evil it is the fear of evil Prov. 28. 14. Hab. 3. 16. 6. Obs. God owns his people even when they are guâ—lty of great folly and stupidity Ephraim is a son though an unwise son The ten Tribes under Ieroboam Ahab and the rest of those wicked Kings of Israel were sadly over-grown with Idolatry Security Impenitency c. and yet God owns them for his people to the last and their circumcision as valid still Ierusalem that killed the Prophets yet were owned by Christ for the Church of God and hee preacht unto them even when hee wept over them for their sins and for the fore-seen calamities which were coming on them The Church of Corinth what carnality divisions drunkenness and profanation of holy things were amongst them and yet still stiled the Church of God Great then is the uncharitableness of those people that cast off Churches and people whom God hath not cast off and unchurch those whom God hath not unchurched The brother of the Prodigal was angry at his Fathers kinde reception of him and calls him This thy son by way of proud disdain and not this my brother Luk. 15. 28 29 30. How many are angry at us for owning the Church of England for a National Church and her Parochial Assemblies for true Assemblies though the Word and Sacraments bee rightly dispensed there This savours strongly of Pharisaical Pride and too high conceits that some have of themselves and of their Church-way in whose Assemblies there may bee found worse things than in many of those Churches which yet they reject But against separation see more at large in my Commentary on 2 Tim. 3. 5. P. 11 12. and 141 c. VERSE 14. I will ransom them from the power of the grave I will redeem them from death O death I will be thy Plagues O grave I will be thy destruction Repentance shall be hid from mine eyes THis Verse is a kinde of Parenthesis and being taken intirely in it self the context will run more smoothly 'T is full of knots and difficulties it hath almost as many interpretations as there be Interpreters and as many various Lections as words Some read the words conditionally and put in the word if and put the Verb in a different Mood and Tense thus if Ephraim were wise and Would but repent I would have ransomed him from death I would have redeemed him from the power of the grave i. e. I would either have preserved him from captivity or else I would have delivered him thence This is true but not from the Text for the word is Ephdem in the future Tense liberabo I will ransom I will redeem and wee may not change Mood and Tense to make a sense of our own though never so good The words therefore are to bee taken simply in themselves for a singular support to Gods people in their deepest distresses as containing in them a pretious cordial and a most comfortable Evangelical promise of a mighty Redemption and glorious Resurrection to the remnant according to the election of grace whom God would have comforted in times of distress 'T is usual
many times in Babylon which they would never have done in Sion Jer. 24. 5. God can make a Treacle of these Vipers and can dispose the worst things to his peoples good Rom. 8. 28. their very persecutions shall spread the Gospel Act. 8. 1. Philip. 1. 12 19. So that in some sense wee are beholding to our enemies for they make us better 3 It may comfort us that when those Rods have done their work themselves shall bee burnt Isa. 10. 24 25 26. after Pharaoh had done Gods work on Israel God drowns him After the Assyrian had done Gods work upon his people the Babylonians come and destroy him and his flourishing Empire Nahum 1. 2 3. God suffers them for a time to vent their sin and malice that his Justice may bee the more apparent in their downfal 8 Obs. Sin bereaves us of our most pleasant precious and desireable things Jer. 15. 13. and 20. 5. Isa. 39. 6. and 64. 11. where the Church complains that all her pleasant things lay waste 1 See the generality of their loss not some but All All their Treasures all their Princes all their Palaces all their Riches all their Cities sin had ruined All All All. 2 Here is their propriety in them Our pleasant things To see another suffer it may affect us but not so deeply as when wee our selves suffer 3 See the excellency of the things they lost they were pleasant and desireable things To lose base contemptible things doth not so much trouble us but to lose our choysest things goes near us 4 Which aggravates all Here is 1 Conâ—lagration our holy and beautiful house is burnt with fire 2 Devastation and desolation All is laid waste So long as Ephraim was Ephraim i. e. faithful and fruitful hee flourished but now that hee had forsaken God God forsook him and lets in an East-wind that destroyes all Hee that before was famous and the head of the Tribes is now â—ince hee hath found out falshood and new lights and new Gods become infamous and the footstool of the Tribes Hos. 13. 1. When Ephraim spake trembling hee exalted himself in Israel but when hee offended in Baal hee dyed q. d. when Ephraim spake trembling or with trembling as it is in the fountain that is was afraid of sin Or 2 When Ephraim spake there was trembling i. e. hee was once very awfull to the rest of the Tribes so as when hee spake the rest of the Tribes were ready to tremble But when once hee fell to Idolatry and worshipped Baal hee lost his Reputation and no reckoning was made of him Hee that before was formidable is now become contemptible both with God and man at home and abroad Now every paltry adversary tramples upon him without controle as the fearful Hare on a dead Lion Wicked Ahab that had sold himself to wickedness see how Beâ—hadad the King of Syria insults over him 1 King 20. 3 4. Thy silver and thy gold is mine thy wives also and thy children even the goodliest are mine and the King of Israel answered and said My Lord O King according to thy saying I am thine and all that I have Look how the worried Cur falls upon his back and turns up all four as craving quarter so did this sordid Idolater crouch to his enemy when God was departed from him hee was even as a dead carcass Whilst Israel kept close to God and walked in his way neither Balak nor Balaam neither the Devil nor his Agents could by their Inchantments hurt them But when by the wicked counsel of Balaam they were inticed to sin against God by committing Whoredome with the daughters of Moab then Gods wrath brake forth against them and they dye for it Num. 25. 1. and 31. 16. Hence a Heathen could say It is our sins that weaken our Armies and make them flye before their enemies As all good is in God the chiefest good who is therefore called a Sun for consolation and a Shield for protection and the God of all comfort both inclusively and exclusively Ps. 84. 11. 2 Cor. 1. 3. So all the evil in the world may bee seen in sin which is the chiefest evil as poverty sickness war death hell It is sin that dryes up all our springs stops our fountains spoyls our Treasures and robs us of all our pleasant things our pleasant land our pleasant food our pleasant rayment our pleasant houses pleasant children Sin Sin Sin bereaves us of them all God turns a fruitful Land into a wilderness for the wickedness of such as dwell therein Psal. 107. 34. and therefore when any thing goes amiss with us wee should search for the sin that hath done us the mischief finde out the Achan that hath caused the trouble finde out the Ionah that hath raised the storm do justice on the one and drown the other and wee shall have peace Wee should slay that which otherwise will slay us and ruine iniquity which ruines our houses lands wives children all It is this enemy that robs us of our health wealth peace plenty Ordinances Magistrates Ministers and all our comforts Object Wee will hide our Treasures that none shall finde them Answ. There is no hiding of your selves or substance when God pursues Ier. 11. 11. The wind of the Lord will peirce into the most secret places and finde out you and all your hid treasures Psal. 21. 8. and 139. 7 8 and Isa. 13. 16 17. Amos 9. 2 3 4. God hath those that watch for your riches Ier. 4. 16 17. and greedy Souldiers that shall search for your hid treasures Isa. 10. 13 14. and 45. 3. Obad. 6. Let us then wean our hearts from those flying fading transitory things What the Prophet said of riches If they increase set not your hearts upon them may bee fitly applied to all creature comforts if friends increase set not your hearts upon them if children increase or honours or armies or pleasant habitations c. yet set not your hearts upon them but look upon them as things that have wings to flye from us in our greatest need Lye loose therefore in your affections to all earthly enjoyments that so when ever the Lord shall call for them by fire sword or any other way it may not trouble you to part with them make not Idols of them in over-loving them lest you lose them It is great folly greedily to lay up treasures for wee know not who Psal. 39. 9. Ier. 17. 11. it may bee for an enemy as Ephraim here little did hee think that the merciless Assyrian should bee inriched with his labour and that the men whom their souls hated should bee masters of all their desireable and pleasant things 2 Since earthly things are so uncertain and fading Lay not up for your selves treasures on earth where moths corrupt and theeves break thorow and steal but lay up for your selves treasures in heaven Matth. 6. 20 21. Lay out your estates for God his truth
all the sores of Iob and all the sorrows of Ioseph are nothing compared with it This brings spiritual blindness a reprobate sense a spirit of slumber and strong delusions Isa. 6. 9 10. Rom. 9. 17. and 11. 8. 3 Eternal miseries both in soul and body it brings sorrows endless easeless and remediless So that there is no evil like the evil of sin no plague like this plague As piety hath the promise and carries its reward with it and though no man should recompence it yet the good wee do is recompence it self not onely for but in the very keeping of Gods Commandements there is great reward Psal. 19. 11. The act of keeping them is a reward as well as the issue As every good work brings its reward with it so every evil work brings its sorrow with it and though no man punish it yet it is a punishment to it self it is finis operis though not finis operantis Jer. 4. 18. Thy way and thy doings have procured thee these things Sin is that which procures us all our sorrow we should therefore hate it with a pure and perfect hatâ—ed and get this cause of all our sorrows removed and then the effect will cease Now is sin so bitter I Then take heed of pleading for sin or extenuating of it Put not sweet names upon so bitter a thing There is a woe denounced against such as do so Isa. 5. 20. Wo to them that call evil good that put bitter for sweet and sweet for bitter Such look upon sin through the Devils spectacles and then no wonder if they call Drunkenness Good-fellowship Covetousness Frugality Pride Decency c. Those put a fair glove upon a foul hand and false glosses upon filthy vices the better to deceive But let no man deceive you with vain words for even for these things cometh the wrath of God upon the children of disobedience Call not therefore sin so as the corrupt world calls it but esteem and call it as the Word of God calls it How is that Why it calls it an abomination poyson sorrow sickness bitterness filth vomit folly madness darkness dung death c. When the judgement is thus truly convinced of the vileness of sin it is an excellent preservation against sin 2 If sin bee so bitter then sad is the condition of such as are insensible of its bitterness who make that their Recreation here which will bee their damnation hereafter who plead not onely for infirmities which yet no good man dares do but also for enormities They declare their sin like Sodome impudently and impenitently they thank God they never knew what the burden or bitterness of sin meant the more is behinde for if sin bee not bitter here it will bee in another world And therefore this may comfort those that groan and grieve under the burden and bitterness of sin such as make their sin their greatest sorrow Christ will bee unto them their greatest joy Christ calls such as it were by name to come to him Isa. 55. 1 2. Matth. 11. 28. This qualifies a man and fits him for Christ when Christ sees of the travel of his soul in our souls it delights him Isa. 53. 10 11. This sense of sin argues some spiritual life in the soul. Nature will not complain of Nature nor will corruption complain of corruption it is onely grace that makes us truly sensible of the bitterness of sin 3 Pitty those that groan under the burden and bitterness of sin No sorrow like their sorrow no burden like the burden of a wounded conscience Adde not affliction to the afflictions of those whom God hath wounded but power the oyl of mercy into their sin-sick souls Bee not like Iobs friends miserable comforters and Physicians of no value if wee must ease our enemies Oxe or Ass when hee lyeth under his burden shall wee not much more ease our brothers soul Exod. 23. 5. Bee not harsh or hasty bee not sowre and censorious to such but bee meek and merciful and so bear each others burdens Gal. 6. 1 2. 9. Obs. It is a sad Aggravation of peoples sins when they sin against their God The God of all their mercies the fountain of all their enjoyments Their God in Covenant with them whom they have avouched for their God and vowed openly that hee shall bee their God and they would bee his people to love serve fear and obey him yet contrary to all Vows Baptistical Eucharistical personal National to flye from God and to rebel against him this is the heighth of sâ—n and makes it â—xceeding sinful and provokes the Lord to say Lo-ammi yee are no people of mine as hee said to Ephram here Hâ—s 1. 9. And is not this Englands sin God hath taken us into Covenant with himself he hath owned us above all the people in the world hee hath made us the head and terrâ—ur of the Nations hee hath done wonders for us at home and abroad hee hath made us his darling Nation whilst others swim in blood wee swim in blessings of peace whilst others are weeping and wayling by the waters of Babylon wee dwell in an Eden joy and gladness is found in us thanksgiving and the voyce of melody Hee hath made us his Ephraim hee hath laid his right hand upon us hee hath planted us in a fruitful soyl hedged us about with his gracious protection and good Laws hee hath removed from amongst us all the apparent impediments of our growth and fruitfulness hee hath furnished us with choâ—ce persons and those persons with excellent gifts and graces Hee hath a special care over us for good and now hee looks as well hee may for the pleasant grapes of obedience but behold the sowre and wilde grapes of confusion disorder errour and disobedience abound amongst us Wee have broken all our Covenants wee are not onely Sermon-proof but wee are also Covenant proof no bonds so sacred so strong but wee can as easily break them as Sampson did the cords of the Phiâ—istims So that what can wee expect but that the Lord should take away his hedge of Government both Temporal and Spiritual breaking down the wall which defended us from our enemies and letting in all the wilde beasts that might destroy us Justly might hee withdraw his good hand of providence and protection from us and expoâ—e us to all manner of rapine and ruine for our Apostasies and Rebellions 10 Obs. Sin especially the sin of Rebellion brings the sword upon a people They shall fall by the Sword This is Gods last and great Rod and hee never brings it forth till hee bee â— greatly provoked by his peoples sins Iob 36. 12. Isa. 1. 20. When no other means will better a people then comes the Sword and cuts them off God hath three evil Arrows which hee shoots at a Rebellious people viz. the Sword Famine and Pestilence Ezek. 5. 16. these are called Arrows because they are sharp and deadly and evil
because of the misery and mischief which they bring Of all the three the Sword is the â—orest as appears by Davids choice 2 Sam. 24. 14. besides the Plague and Famine are the usual attendants of War where the Sword goes before there Famine and Pestilence usually attend Their Infants shall bee dashed in peeces 11 Obs. Little Infants are great sinners 1 That great Sin and Rebellion of Adam is impâ—ted to them for sin what hee did they did wee were all in the loyns of that one man Rom. 5. 12. 2 They have not onely original sin imputed but imparted also they have inherent original sin which is radically seminally fundamentally all sin The youngest childe carries an old man of sin within him Wee are no sooner born into the world but wee have a world of sin about us 3 The sad diseases pangs and dismal deaths which seize on Infants are strong proofs of this point their very dying speaks them sinners The wages of sin bee it original or actual is death Rom. 6. 23. Original sin which is the greatest sin in the world cleaves to their natures and makes them odious and abominable in Gods sight so that they are by nature children of wrath and obnoxious to all his judgements VVee are all daninati antequam nati and so might justly have been sent from the VVomb to the Tomb c. 12 Obs. Wicked parents bring judgements on their posterity Their poor little ones fare the worse for them Hos. 9. 12 13. Though they bring up children yet I will bereave them of them and they shall bring forth children to the murderer who is Gods executioner and so become Paricides rather than Parents Thus the old world was drowned and their children with them And the Sodomites were burnt and their children with them Achan was not onely stoned himself but his sons and daughters yea and his cattel perished with him The accusers of Daniel were slain by the Lions both they and their children Dan. 6. 24. The Iews that rejected and crucified Christ brought a curse not onely upon themselves but also upon their children Matth. 27. 25. His blood bee on â—s and on our children which hath lain on them above sixteen hundred years It is just with God to cut off the wicked and their seed as wee kill the VVolf vvith her VVhelps and the Fox vvith her Cubs though the young Toad hath not actually poysoned any yet because it hath a posonous nature in it vvee destroy it So doth God by the children of the vvicked Gen. 19. 25. Numb 16. 32 33. I Sam. 15. 3. Isa. 13. 16. Ier. 44. 7. Hos. 10. 14. When men rebel against God and reject his wayes hee vvill send against them a barbarous and cruel Nation that shall not regard the persons of the old nor have compassion on the young Deut. 28. 50. and 32. 25. Ezâ—k 9 6. Q. Are not Infants called Innocents Psal. 106. 38. Ier. 19. 4. how then can it stand with the justice of God thus severely to punish them Answ. They are not called so because they have no sin but I In respect of those cruel men who without any cause shed the blood of those little ones who had deserved no such thing at their hands So the Assyrians here were guilty of great inhumanity in killing those Infants and God in his due time did retaliate it to them Nahum 3. 10. 2 Though they may bee called Innocent in respect of any actual sin yet they are not so in respect of original sin which seminally and radically is every sin The guilt of that sin cleaves to their natures and makes them obnoxious to all tortures here and eternal torments hereafter 3 The sins of the Parents may bee also a moving cause and may provoke the Lord to smite the Parents with their children Exod. 20. 5. The Lord threatens to visit the sins of Idolatrous Parents upon their children because either they already walk in their fathers sins or else in time they would do so or it may bee worse which God onely knows 3 God hath a sovereign right and power over all his creatures hee is the Potter and wee are his clay hee may do with his own what hee pleaseth hee may make us or mar us raise us or ruine us and none may say unto him What doest thou Hee that giveth life may take it away how and when hee pleaseth his will is the rule of Justice yea Justice it self wee must therefore adore Gods Judgements when wee cannot comprehend them and know that though they may bee secret yet they are alwayes just 4 Children are parts of their Parents part of their Family and part of their substance and God may justly punish the sinful parent in his childe as wel as in his cattel and estate because they do not onely belong to him but also are a part of him 5 Sin committed by a particular man that is a member of a Politick body doth after a sort belong to the whole body Thus Achans sin though not known to the people yet made them all guilty till hee was put to death Iosh. 7. 11. 6 Yet these temporal Judgements may bee mingled with spiritual mercies as wee see in Ierobâ—ams childe who was taken away in mercy because there was some goodness found in him I King 14. 12 13. especially the Infants of Gods people that are in Covenant with their Parents there is great grounds of hope that they have changed their temporal life for an eternal and are freed from many sins sorrows and tentations which men that live to riper years are exposed to yea if they should bee cast away for their original sin yet their damnation will bee lighter than if they had lived longer It had been good for reprobates if they had not been born or that they had dyed as soon as they had been born for then they would not have had so many sins to answer for Quest. But hath not God said The son shall not bear the iniquity of the father Deut. 24. â—6 and 2 King 14. 16. Ezek. 18. 20. it seems then to bee cruelty to kill the children for the Parents sins especially such as are unborn and have not deserved such evils Answ. 1 It is true in respect of the Assyrians it was cruelty and horrid barbarousness in them to kill poor harmless little ones and God threatens to visit such sins upon the heads of such sinners 2 It is not cruelty in God for children are children of wrath as well as their Parents as all have sinned so hee may punish all without injustice Besides hee permits and orders the cruelty of wicked adversaries to his own glory and his peoples good As for that Deut. 24. 16. It speaks of Gods restraining of Magistrates who may not punish the children for the fathers offences True it is God findes cause enough in children themselves to punish them but when they imitate their wicked parents this hastens and
heightens wrath by adding sin to sin 3 The son shall not bear the iniquity of the father if hee depart from the fathers iniquity and do not walk in his steps Ezek. 18. 14 17. If a man beget a son that seeth all his fathers sin and feareth and doth not the like hee shall not dye for his fathers iniquity But if the son tread in his fathers steps hee shall bear his own iniquity and becomes accessary to his fathers sin by imitation and approbation of it Matth. 23. 32. Luke 11. 48 50. the blood of former generations had not been required of that generation if they had not been as bloody as the former But where old sins are continued and approved of by new acting of them there the old sins as well as the new are justly punished So that the threatning is not to bee understood absolutely but conditionally viz. If the children do persist in their fathers sins and walk in their wicked wayes 4 The son shall not bear the personal iniquities of the father in reference to eternal punishment God will not damn a son simply for the sin of his father it is a mans own sin which is his everlasting ruine yet hee may lay many temporal chafâ—isements upon a good son for the sin of his father The Lord in Ezek. 18. 20 23 32. seems to speak of eternal and not of temporal punishment 1 This should make Parents fearful of displeasing God lest they bring miseries not only on themselves but also on their children their Idolatry may bring a curse upon their childrens children to many generations No children in Scripture are threatned like the children of Idolaters In none of the Commandements doth God threaten to visit the sin of the fathers upon the children but onely in the second Exod. 20. 5. It is well observed by a pious and precious Divine that there are eight sins which do more especially bring Judgements on a mans Posterity whereof the first is Idolatry 2 Adultery 2 Sam. 12. 14. 3 Covenant-breaking 2 Sam. 21. 13. 4 Persecution of the godly Matth. 23. 31. to 36. Psal. 137. 7. 5 Murder 1 King 21. 21. Jer. 15. 4. 6 Oppression Job 20. 19 26. Hab. 2. 9. 7 Contempt of Magistracy and Ministry Num. 16. 32. 41. 49. 1 King 13. 33 34. 8 When men pretend Reformation and intend themselves as Iehu did Hos. 1. 4. God is very pittiful and tender over Infants as appears in that hee would not destroy Nineveh for the Infants sakes that were in ti Ionah 4 11. and in the sacking of Cities hee commands them to spare Infants Deut. 20. 14. but it is the sin of Parents which many times hardens Gods heart against them and makes him to delight in the destruction both of them and theirs yea and it hardens mens hearts against them so that they cannot but act such cruelty against them as they never intended as wee see in Hazael 2 King 8. 11 12 13. when the Prophet Elisha wept and told him what mischief hee should do to Israel viz. that hee should kill the young men and dash the Infants against the stones and rend in peeces the women with childe Am I a dog saith Hazael that I should do such things as these Hee then thought it a base and barbarous thing when hee was King Benhadads servant to act such inhumane villany upon the mothers with their infants the Prophet onely tell him that hee shall bee a King vers 13. and then when hee had changed his condition hee would also change his manners and commit all the abominations which hee mentioned Let Parents then labour for grace that they may leave a blessing and not a curse to their posterity Gen. 17. 7. Exod. 20. 6. Psal. 112. 2. If you will not pitty your selves yet pitty your little ones let not them fare the worse for you It is ill-being a wicked mans childe yea their very beasts faâ—e the worse for them Iosh. 7. 24 25. Achan was stoned and his cattel with him Wicked Egyptians bring a Murrain upon their cattel Exod. 9. 3. As a good man is a publick good the Family City Kingdome fare the better for him yea his cattel are spared for his sake Exod. 9. 4. The Lord shall sever between the cattel of Egypt and the cattel of Israel there shall nothing dye of all that is the children of Israels God blesseth the very cattel of his people and if the creature could speak it would desire to serve those that serve God Most Parents provide Inheritances for their children but oft-times they leave their sins with them too It was a sad Legacy that Ioab left to his children that one should bee a Leper another a weakling a third beg his bread 2 Sam. 3. 29. So many a man to one childe hee leaves his Murder to another his Adultery to a third his Usury to a fourth his Swearing Gehazi left a Talent of silver behinde him to his posterity but hee left the Leprosie with it Better want such mens lands and inheritances than thus to inherit their sins too 2 Let children bee humbled then for their forefathers sins that they bee not imputed to them Lâ—v. 26. 41. So did Nehemia ch 1. 6. and David Psal. 79. 8. Remember not against us iniquitates praecedentium saith the Original the sins of our forefathers Hee that sees the sins of his Predecessors and is not humbled for them approves of them and so becomes accessary to them Hence the Lord blames Belshazzar for not humbling himself for his fathers sin and punishment which hee knew of Dan. 5. 22. Let us therefore acknowledge our selves to bee the children of sinful parents and say with him Deut. 26. 5. A Syrian was my father ready to perish and with David Wee have sinned with our fathers Psal. 106. 6. and with Daniel ch 9. 8. Deprecate the punishment which is due to uâ— for their sins So Ier. 14. 20. 3 Admire the patience of the Lord that hath born so long with us who have been sinners from the womb If little ones who never sinned against the patience of God as wee have done indure such pangs sorrows sickness and death what may men of years look for who have added to original corruption a numberless number of actual transgressions If this bee done to the green tree what shall bee done to the dry If Infants who are Innocents and righteous comparatively shall scarcely bee saved where shall the ungodly and rebellious sinner appear If hee spare not little ones that lye in their mothers bowels but suffer wicked men to drag them thence where oh where shall those wicked parents appear that have been the primary cause of all this mischief and sorrow to them and have been the authors and actors of that wickedness which hath brought this misery on them It should therefore bee matter of great humiliation to us all when wee see the sharp and sore judgements that oft light upon little ones
is frequently acted in the world in one degree or other Psal. 10. 4. The wicked in the pride of his heart will not seek after God i. e. hee thinks hee hath no need of him but hath enough in himself and therefore hee will not go to God God is not in all his thoughts i. e. hee is in none of his thoughts no not in one of his thoughts or wayes It is an Hebraism The Devil would fain make men not beleeve that which himself cannot but beleeve viz. that there is a God This is one of the highest degrees of wickedness in the world To deny God is so high a sin that it takes away all at once the Devil needs not come a second time This is to sin against the greatest light it is not onely a sin against the light of Christianity but against the light of nature against the witness of the creature and the whole Creation Such sin against the Providence of God and against the common consent of all Nations Tully could say There was never any Nation so barbarous as to deny that there was a God I have seen â— City without walls but never any City but acknowledged a God I have heard of some that have denied that there was a God yet never knew the man but when hee was sick hee would seek unto God for help Therefore saith Seneca They do but lye that say there is no God they sin against the light of their own consciences they who most studiously go about to deny God yet cannot do it but some check of conscience will flye in their faces hence Heathens have condemned some to death that denied there was a God This is a Mother-sin and the root of all abominations yea In every sin there is a virtual tacit interpretative Atheism they say as it were in their hearts that God doth not see Psal. 14. 1 2 3. 73. 11 12. 94. 5. to 9. This sin ruined Ierusalem Ezek. 9. 9. and if it spread in England as it hath done of late years it will certainly ruine us also Wee all carry the root of this Prolifical sin about us and in every sin there is a grain a least of Atheism when wee are charged with it wee are apt to say as Hazael Am I a Dogg hee would not beleeve that there was so much wickedness in him Thou shalt bee a King saith the Prophet and then thy corruptions will soon appear when thou hast power and opportunity to act them So say I thou art a Son of Adam lapsed and fallen in him thou hast the seed of this sin within thee and when a temptation comes it will quickly discover it self to the world 2 Take heed of Polytheism which is the ready way to Atheism the having of many gods is the ready way to have no God An Omni-Religion is the ready way to no Religion The world abounds with false gods 1 Whatsoever wee have more than God that is our God Amor tuus Deus tuus 2 Whatsoever wee confide in more than God that is our God Iob 31. 24. 3 Whatever wee glory and rejoyce in more than God Ier 9. 23. Phil. 3. 19. 4 Whatever wee ascribe efficiency to Hab. 1. 16. God will have all power ascribed to himself Deuteronomy 8. 12 13 17 18. 5 Whatever wee obey against the mind of God bee it friend or foe men or Devils that wee make our God Against Atheism See Capel on Tentat p. 2. ch 2. p. 153. Edit ult Mr. Henry Smith his Arrow against Atheists amongst his Ser. 2. p. p. 1 to 96. Mr. Trapp at the end of his Comment on the Epistles p. 1103. Robinsons Essaies Obs. 11. D. Clâ—rks Ser. on Psal. 14. 1. p. 319. Weemse 4th Vol. p. 1. Church his Miscel. p. 154. Taffin on Amendment p. 4 to 25. B. Andrews Catechisme p. 25. Fullers Holy State p. 378. Mr. Clerks Mirrour chap. 9. Edit 3. 20 Their sin was full and they ripe for ruine God had born with their provocations about two hundred and sixty years even till they had filled up the measure of their sins and then hee brought destruction on them Now Ephraims sin was full 1 In respect of Multitude 2 Magnitude 3 Strength 4 Growth 5 Impudency 6 Obstinacy 1 There was a fulness of Number and Multitude 1 All sorts of sin abounded both in Doctrine and Manners there was Idolatry Adultery Murder Witchcraft Lying Sâ—ealing Oppression 2 King 17. 9 10 11. Hos. 4. 1 2 7. 7. Amos 2. 6. 2 All sorts of Sinners abounded high and low Princes Priests and People all were Idolaters and delighted in false worship Hos. 5. 1. Micah 7. 3 4 5 6. This universality of sinning is ever a fore-runner of judgement when All the old world had corrupted themselves then came the flood when All Sodom was wicked and All Ierusalem rebelled when the mean man bowed to Idols and the great man humbled himself then God will not forgive Isa. 1. 5 6. 2. 9. Ier. 5. 1 4 5 6 7. 7. 18 19. 2 There is a fulness of Magnitude which is a fore-runner of destruction When the sins in themselves are great as Idolatry Witchcraft Hypocrisie Apostacy c. and these sins are heightened by circumstances being committed against great Light Love Patience c. and this was Ephraims I wish it were not also Englands case 3 A fulness of Sâ—rength when men do wickedly with both hands i. e. Earnestly and actively Micah 7. 3. When men draw iniquity with the cords of Vanity and study how they may do mischief with all their might Isa. 5. 18. Ezek. 22. 6. 4 A fulness of Growth when men sin more and more as Epâ—m did Hos. 13. 2. and grow worse and worse 2 Tim. 3. 13. persevering in their sin without end or measure this also prognosticates ruine to a Nation The Lord did not presently destroy the Amorites but suffered their sin to come to its fulness that hee might pour upon them the fulness of his fury Gen. 15. 16. The sins of the Amorites is not yet full Though they were notoriously wicked yet hee bears with them till their sins were ripe for ruine A woman must go her forty weeks till the childe bee come to perfection and then comes her travel suddenly and surely So sin hath its conception rise reign and ruine Psal. 7. 14. Iames 1. 15. 5 A fulness of Impudency when men declare their sins like Sodom and openly profess their wickedness with Whores fore-heads that cannot blush Isa. 3. 9. Ier. 3. 3. 6. 15. Zeph. 3. 5. 6 A fulness of Obstinacy when nothing can reclaim a People but they are resolvedly wicked as Ephraim here who was married to Idols and would not return being deeply rooted in iniquity Hos. 4. 17. 5. 14. 9. 9. They sold themselves to do wickedly 2 King 17. 17. they would not bee warned by the falls of others whom God had punished before them for the same sins 2 King
King 22. 20 21. and fulfils his will wicked men oft break the will of Gods Commandement and yet fulfil the will of Gods Decree They serve his purpose and providence Materially when Formally and Intentionally they seek themselves As Iosephs Brethren did in selling Ioseph and the Babylonians when they carried the Jews into captivity and the Jews in crucifying Christ Act. 4. 27 28. Per accidens they did Gods will but perse their own 2 God often warns even wicked men before hee simte them God sends the Prophet Iehu here to tell Baasha of the evil that shall befall him before it comes 3 Wicked men are ungrateful men Baasha here sins against God who had exalted him from the dust and raised him from a contemptible condition to bee a Prince over Israel But hee instead of worshipping and acknowledging the God of his mercies worships Calves This sinning against mercy is often noted as a sad aggravation of sin As in Saul 1 Sam. 15. 17. In David 2 Sam. 12. 7 8. and Asa 2 Chron. 16. 7 8. 4 God is most true in his Threatnings Not one of them shall fall to the ground unfulfilled God threatned to root up the house of Ieroboam and now it is done Hee threatned to root up Baasha's posterity and it is done 1 King 16. 3 11. As all the Promises of God are most true and shall in due time bee fulfilled so all his Threatnings are most true and shall in their time bee fulfilled 5 Idolatry brings judgement upon a mans posterity No sin sooner than this as appears by the second Commandement Ieroboam thought to have setled the Kingdome on his posterity but his Idolatry roots up his family and the Kingdome is transferred to another stock So true is that Isa. 14. 20. The seed of evil doers shall never bee renowned Bildad speaking of the calamities of the wicked saith They shall neither have Son nor Nephew amongst the people Job 18. 19. Their fruit shall bee destroyed from the Earth and their seed from amongst the children of men Psal. 21. 10. 37. 28. 109. 13. 6 Parity in sin brings parity in punishment Baasha walks in Ieroboams steps and meets with Ieroboams plagues his house is ruined as the house of Ieroboam was Baasha cut off Ieroboams seed and Zimri cuts off his 1 King 16. 3 4 9. 4 Baasha being dead Elah the wicked Son of a wicked Father succeeds him Hee reigns two years current and is slain by his servant Zimri in the very act of drunkenness 1 King 16. 9. and that there might none bee left to avenge his death Zimri slaies all his house friends and kindred v. 11 12. and this hee did presently that hee might not bee prevented as indeed he had been for within few daies himself was burnt v. 13. Quest. But why was Elah thus punisht Answ. For the sins of his Father and for his own sins wherewith hee made Israel to sin v 13. Obs. 1 God sometimes smites wicked men dead in the very act of their sin So hee did Elah here in his drunkenness so hee did Amâ—â—â— 2 Sam. 13. 28 29. And Belshazzar Dan. 5. 2 30. When wicked men are most secure then judgement is nearest when men least dream of death then it comes and arrests them Luk. 12. 20. It is infinite patience that the Lord bears with any of us The Angels sinned but once and they were cast out of Heaven â—dam sinned but once and was cast out of Paradise wee have multiplied transgressions and yet behold wee live Admire the riches of Gods patience and let it lead us to repentance else that God which slew Elah in the act of his sin may also slay thee hee that slew Zimri and Cozbi in the act of uncleaanness if thou act such wickedness may slay thee hee that made the Earth to devour Corah and his followers for their opposing Moses and Aaron will not alwaies bear with our revilers of Magistracy and Ministery Obs. 2 When wee rebel against God then men rebel against us If Elah rise against his Lord and Master in Heaven Zimri his servant shall rise against Elah his Lord and Master on Earth So Ioash and Ammon two wicked Kings of Iudah were slain by their own servants All creatures are Gods servants if their Lord bee against us they are against us if hee bee for us they are for us This is the reason why subjects are more seditious and rebellious in Popish and Heathenish Countries it is because their Rulers rebel against God and therefore God in his just judgement stirs up some to rebel against them 3 Idols are vanities Elah provoked God to anger with his vanities vers 13. i. e. With his Idols Idol-gods in Scripture are oft called Vain things 1 Sam. 12. 21. and Vanity Deut. 32. 21. Jer. 8. 19. Isa. 41. 28. Nothing 1 Cor. 8. 4. An Idol is something Materially it is wood stone brass or gold but Formally it is nothing They have nothing of a God in them their Deity wholly consisteth in the Idolaters vain opinion 2 They can neither do good nor evil they can neither hurt nor help and so are nothing Psal. 115. 5. and Isa. 41. 23. and therefore the confidence that is placed in them is a vain confidence and they that serve them are bereft of true understanding in which respect they are said to bee vain 2 King 17. 15. 5 Zimri having slain his Master gate into his Throne Hee had been but seven daies in it when to save the Executioner a labour hee burns himself with the Royal Palace that neither hee nor it might fall into his enemies hands This may bee counted in our daies Roman but it is no Christian nor commendable valour When dangers beset us wee should humble our selves before God and beseech him either to mitigate the affliction or to give us strength to bear it and then bee it what it will wee may bid it welcome Obs. 1 Tyrants and Traitors usually reign not long Zimri's date is but seven daies The Roman Emperours were cruel and tyrannical of sixty three onely six of them died a natural death As if they had been exalted to those seats for no other end saith one Nisi ut â—itius interficerentur that their daies might bee shortened No violent thing is permanent wee seldome see an old Tyrant though for a time by fraud and force they may shift yet in the end divine Justice findes them out 2 Wicked men are Gods Rod. And when it hath done Gods work the Rod is burnt So it was with Zimri here God raised him up to cut off Baasha's stock and when that is done himself is cast into the fire 3 No fortifications can preserve wicked men from destruction Zimri gets into Tirzah a fortified City and then into the Kings Palace there and there hee burns Had wee all the power and policy of all the Princes and Politicians of the world for