IN these words we have a short, but very satisfactory account of the Ground of God's severe proceed­ings against the Jews for their sins. God had long born with them, he had used all sorts of means to reclaim them: He had sometimes been drawing them by the Cords of a Man, with Bands of Love; he had been trying to win them by kindness; Hos. 11.4. he was to them as they that take off the yoke on their Jaws, and he laid meat unto them. He had [Page 60]treated them with that gentleness and kindness which is wont to work upon Irrational Creatures, and make the very brute Beasts, tame, gentle, and tractable; Isa. 1.3. For even the Ox knoweth his owner, and the Ass his masters crib. O­therwhile he had been trying whether severity might take any better effect up­on them; he had been correcting them first more favourably, and with much lenity, afterwards more sharply and se­verely; and together with other means, he had been still warning, admonishing, exhorting, reproving, threatning them by his Prophets, and setting before them the Comforts and Rewards of Repentance and Obedience, and the sad consequents and issues of their dis­obedience, in case they should still go on in their Sin and Impenitency. But none of these things would work upon them; through long custom and conti­nuance in sin, they were now become in­corrigible; 'twas in vain to expect that they should be reformed: All means and endeavours were but lost upon them. Wherefore seeing their Disease appeared to be incurable, God was re­solved to be rid of them, and to ease himself of them once for all. They [Page 61]should dwell in his Land no longer, a­way they must into Captivity, and such a Captivity as should not only remove them far from the Land of their Nati­vity, but scatter them up and down, and disperse them from one another. So we have their Sin and Punishment set forth in the words of the Text, and the following Verse; Can the Ethiopi­an change his skin, or the Leopard his spots? then may ye also do good, that are accustomed to do evil. Therefore will I scatter them as the stubble that passeth a­way by the wind of the wilderness.

Before I come to the words, we may by the way observe, That 'tis a most woful condition to be still incorrigible under all means applyed to humble and reform us. The misery of such a peo­ple lyes in these two things.

1. That God is wont to give up such a people to themselves, to walk in the way of their own Hearts. He saith of them, as of the Jews, Isa. 1.5. Why should ye be stricken any more? Ye will revolt more and more; and as of Ephraim, Hos. 4.17. Ephraim is joined to Idols, let him alone; he is so nearly joined, and intirely united to them in his Affections, that nothing [Page 62]will withdraw him from them; there­fore let him alone, let him take his course, and see what will come of it in the end. And though this may seem to be no great evil, but rather an ad­vantage, and a very desirable liberty in the Judgment of the Sinner, who cannot endure to be curbed or restrain­ed; yet 'tis a very heavy Judgment, and so much worse than any Affliction whatsoever, as the evil of sin is worse than the evil of punishment. And so God speaks of this his Dispensation in words full of high Indignation and Dis­pleasure: Psal. 81.11, 12. My people would not hearken to my voice, and Israel would none of me; so I gave them up to their own hearts lusts, and they walked in their own coun­sels. As if he had said, I met with them, and was avenged of them for their wretched contempt of me; I let them go on, and suffered them to be as vicious and profligate, as filthy and a­bominable, as they had a mind to be.

2. Another thing in which lyes the Misery of an incorrigible people is, that they are now ripe for Ruin, or for some terrible Judgment. Because I have purged thee, and thou wast not pur­ged, (said God to Jerusalem) that is, [Page 63]Because I used all fit means to purge and reform thee, and yet still thou wallow­est in thy filthiness and lewdness, thou art incorrigible; Ezek. 24.13. Prov. 29.1 therefore thou shalt not be purged from thy filthiness till I have caused my fury to rest upon thee. Prov. 29.1 He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy. An incorrigible Per­son, whom no reproofs will work upon, is next door to destruction, to una­voidable destruction, if still he go on; he shall suddenly be destroyed without re­medy; nothing shall plead for him, or interpose in his behalf to rescue him from destruction. In the 2 Chron. 36.14, 15, 16, 17. God by the Penman of that Book sets forth the great sins of Ju­dah and Jerusalem, the means he was pleased to make use of to reduce them to obedience, their incorrigibleness un­der those means; and lastly, the terri­ble Judgments which thereupon he brought upon them. All the chief of the Priests and the People transgressed very much, after the Abominations of the Heathen, and polluted the House of the Lord which he had hallowed in Jerusalem: And the Lord God of their fathers sent to them by his messengers, [Page 64]rising up betimes, and sending, because he had compassion on his people, and on his dwelling-place; but they mocked the mes­sengers of God, and despised his words, and misused his Prophets, until the wrath of God arose against his people, till there was no remedy; and what was at length the issue of this their incorrigibleness and stubbornness? That follows in the next words; therefore he brought upon them the king of the Chaldees, who slew their young men with the sword in the house of their sanctuary, and had no com­passion upon young man or maiden, old man, or him that stooped for age. And as the incorrigibleness of this stubborn and stiff-necked people brought the Chaldees upon them; so afterwards the like incorrigibleness brought the Romans upon their Posterity, to their utter ruin and final desolation; for 'tis their in­corrigibleness that our Saviour makes the fore-runner and cause of their de­struction by the Romans. Matth. 23.37, 38. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee: how often would I have gathered thy chil­dren together within thee, even as an hen gathereth her chickens under her wings, and ye would not; therefore your house is [Page 65]left unto you desolate. Take notice of this, and lay it to heart all you that have been often reproved for your sins, and yet you still harden your Necks; unto whom many seasonable Admoni­tions, and wholesome Counsels and Ad­vices have been tender'd, but you have stopt your Ears against them; who have often smarted for your sins, and yet you love them still, and delight in them as much as ever you did; you that have been often in the Furnace of Affliction, and yet your Dross is not separated from you; I say, take notice of the woful condition of incorrigible Sinners, and consider what awaits you, and will certainly be your portion, un­less by Repentance you speedily pre­vent it.

You unteachable and incorrigible Children, whom no Admonitions or Chastisements will reduce to that Du­tifulness, humble Submission and Obe­dience which you owe to your Parents; tremble at the thoughts of what may be coming upon you for your sin. You who tread in the steps of Hophni and Phineas, both in respect of your other sins, and in respect of your obstinate carriage when you are reproved for [Page 66]them, can you without horrour read or hear what the Spirit of God saith con­cerning them? 1 Sam. 2.25. They hearkned not to the voice of their father, because the Lord would slay them. You whose lewd and ungod­ly Conversation hath been often reprov­ed and condemned in the Ministry of the Word, and yet you are still insensi­ble of your danger, and proceed still in your old ways, and walk in the ima­gination of your heart, to add drunken­ness to thirst; consider what befel such as you are. Zech. 7.11, 12. They refused to hearken, and pulled away the shoulder, and stopped their ears that they should not hear. Yea, they made their heart as an adamant stone, lest they should hear the law, and the word which the Lord sent by his Pro­phets: therefore came a great wrath from the Lord of Hosts. Therefore it is come to pass, that as he cried, and they would not hear; so they cried, and I would not hear, saith the Lord of Hosts.

You whom no Counsels or Perswa­sions can prevail with to leave your lewd and graceless Companions.

You, that notwithstanding all that can be said or done to keep you in, and withhold you from your wicked Asso­ciates, say still with that lewd and un­governable [Page 67]generation, There is no hope. Jer. 2.25. No, I have loved strangers, and after them will I go: Consider with fear and trembling what the Prophet said to A­maziah, who stopt his Ears against good advice. 2 Chron. 25.16. By this I know that God hath determined to destroy thee, because thou hast not hearkened to my counsel. I do not say God hath determined to de­stroy you also, I take not upon me to be so well acquainted with God's secret purposes; but this I say, you are at present in the high-way to destruction, and you have great cause to fear lest God destroy you, as he hath done by other such incorrigible persons as you are. If you still continue to be like o­thers who have been destroyed for the same sins, what reason have you to ex­pect more favour than they had? God is not changed, he is still the same, his hatred of sin, his justice and severity against Sin, is still as great as ever it was.

And so much concerning that Obser­vation. I come now to that which I chiefly intended. Can the Ethiopian change his skin, or the Leopard his spots? That is, they cannot; no Art or La­bour can effect it. Wash and rub the [Page 68]Skin of the Ethiopian while you will, it will retain its natural hew; you may sooner rub away the Skin, than alter the colour of it: and so for those spots with which Nature hath mark'd the Leo­pard, you may by much tampering de­stroy the subject of them, but the sub­ject remaining, you can never get out the spots. And little less difficulty there is in removing those habitual Incli­nations to sin, which long custom hath produced: The case is much alike, to wash a Blackamoor white, and to get him to do good that is accustomed to do evil. So then 'tis a Proverbial com­parison, by which is signified the extream difficulty of delivering a Man from those vicious impressions which custom in sin hath made upon him. And that's the thing which I purpose to treat of.

Custom in sin makes it very difficult to leave sin. There needs little other proof hereof than our own Experience. Though some vicious Persons, who are taken in hand, and dealt with betimes, may be more easily drawn off from their sinful courses, yet how rare a thing is it to see any man recovered, who hath long been exercised in a trade of sin! Shall you easily prevail with the [Page 69]intemperate, or lustful, or ambitious, or covetous person, to leave those paths of sin which have been long trodden by them? So great is the force of custom in sin, that men will by no Arguments be perswaded to forsake those long-con­tinued sinful practices, which are con­tinually attended with so many visible and great inconveniences, as one would think were sufficient to make any man weary of such courses.

Take for an instance but a wandring Beggar, that necessarily undergoes many hardships, and runs many hazards in that irregular and wicked course of life which he hath been wonted to, and you shall in vain tempt him to leave it by the best provisions and accommodati­ons which you can proffer him in any setled way of honest Imployment.

Or take a nearer instance in the same kind; When almost do you ever see one of our poor people whose hands refuse to labour, and who make a trade of begging from Door to Door; I say, when almost do you see any such Per­son reclaimed, and brought to endea­vour to get his Living in any honest and laborious Calling? I deny not, but 'tis possible there maybe instances of [Page 70]some such that have been reduced to an orderly course of life; but I believe such instances are very rare, especially of those who have from their Childhood been addicted to that disorderly course, as too many are; the only Breeding and Education which their Parents give them, being to teach them how to eat the Bread of idleness, and live upon the Charity of others, if that may be cal­led Charity which is bestowed upon such people.

The grounds of this point are these.

1. Custom begets a strong, fixed and habitual Inclination to sin. Hence a Man is ever in a readiness to yield to, and comply with any Temptation to that sin unto which he hath been ac­customed. No sooner is occasion offer­ed, but it meets with a preparation of heart to embrace it. Instead of prepa­ring to resist Temptations when they begin to approach, and offer themselves, he that hath been accustomed to sin, will meet them half way, invite them to come on, and bid them welcome; instead of declining Temptations, he will seek after them, and studiously make provision for his Lusts. For cu­stom [Page 71]is now become another Nature to him, and he seems to enjoy himself no longer than he is complying with it. To be divorc'd and separated from such sins, is a most grievous thing; 'tis as the pulling out of a right Eye, or the cut­ting off of a right Hand.

2. Custom in sin brings on delight in sin; the actions that are natural, are mostly accompanied with some plea­sure: And so are sinful actions, when custom hath made them familiar to us, and given them, as it were, the stamp of Nature. 'Tis strange that a Man should be sensible of any pleasure or de­light at all in some sins; and yet through custom there is that content and complacency in them, that it is as death to forsake them. To sit in an ob­scure Ale-house, and to be continually pouring in that which to a sober Man would be little better than a Potion; to spend days and nights in a dark hole amidst the stink of Vomits and Spew­ings round about, to the blasting of a Man's Reputation, the impairing of his Health, the mis-spending of his time, and the wasting away of that which it may be Wife and Children want at home; who would think there should [Page 72]be any content in such a Life? And yet there are, who by custom have made it so pleasurable to them, that they pre­fer it before all the contents and satis­factions that a fair House, a Table rich­ly spread, and the Society of their nearest Relations can afford them, and what­ever other advantages and accommoda­tions might render their converse at home comfortable and delightsom. If custom hath once made such base and dirty ways of sin pleasant, you shall in vain tempt them out of them, or indea­vour to draw them off from them by the fairest and most taking proffers that you can make them.

3. Custom in sin blinds the mind, and corrupts the judgment, so that a man ceaseth to be a competent judge of the nature of things, and of the diffe­rences between good and evil. By de­grees he is besotted, and comes to be in great measure deprived of the reason of a man; so far hath sin darkened his un­derstanding, and weakened his Intel­lectuals for judging of Spiritual things. He is given up to a reprobate mind, Rom. 1.28. as the Apostle speaks; he puts good for evil, and evil for good; light for dark­ness, and darkness for light. And [Page 73]when the light of reason is darkened, and the Eye of the Soul is put out; when the leading and governing Facul­ty of the Soul is thus depraved, it must needs be a difficult thing to draw a man off from those ways, the evil whereof he cannot discern, nor will be appre­hensive of.

4. Custom in sin seareth the Consci­ence, and draws such a callus or braw­niness over it, as it becomes insensible. At first there is some tenderness of Con­science, some reluctancy, and shrink­ing back from those sins which after a frequent repetition and customary pra­ctice of them, a man makes no bones of, but smoothly swallows down. He that at first durst not tell a Lie, or if he were at any time overtaken, was wont to be much troubled afterwards; yet upon a customary practice of that sin, will add Lies to Lies, and stand to them most impudently and obstinately: He that seemed to fear an Oath, will through customary Swearing arrive at that degree of insensibleness, that he will not stick to multiply Oaths, and Perju­ries also, if need be, and all this with­out any touch of remorse, any gainsay­ings or grudgings of his Conscience. [Page 74]Now when a Man through custom in sin comes to that pass, that his Consci­ence is quiet, and doth not either inter­pose before the commission of sin to hin­der him, or molest him, and disturb his peace afterwards, 'twill be no easie matter to disengage him from that sin.

5. Custom in sin doth consequently harden the heart against all means by which the Sinner should be reclaimed.

1. It hardens the heart against the Word. The threatnings thereof, and all the most dreadful denunciations of Judgments, make no impression upon such a Mans heart; 'tis as Steel or Ada­mant that will not yield or relent.

2. Neither will the wholesome Coun­sels, Advices or Admonitions of Friends and Christian Acquaintance work upon it. He hath no sense of any thing which in that way is offered him for his good: His Ears are stopt against the voice of the Charmer, Charm he never so wisely.

3. He is fortified with Armour of proof against all Providences, by which he might be stopt in his course of sin, or reduced from the Errour of his ways. Let God oppose him in his sinful course, [Page 75]let him hedge up his ways with Thorns, or stand before him with a drawn Sword, all is one, on he will fearlesly and presumptuously, and adventure himself upon the thick Bosses of his Buckler, in Job's phrase.

6. Custom in Sin emboldens Satan to tempt. Where the Conscience is ten­der, and the Heart is sensible of the evil, and danger of Sin, and where he hath been formerly resisted and repelled, there if he tempt, yet he doth it with less confidence of prevailing, and with some degree of Cowardly Expectation of being worsted; but where he hath to do with those who have been long accu­stomed to the Sin he would again draw them into, he makes little question of prevailing, as knowing well the seared­ness of their Consciences, the hardness of their Hearts, and their strong pro­pensions to the sin unto which he is a­bout to tempt them; as also remem­bring how often his Temptations in the same kind have already been success­ful.

7. By Custom in sin God is pro­voked to leave a Man to himself, to the power of Satan, and the efficacy of Temptation; and in way of his righte­ous [Page 76]Judgment to give him up to a fur­ther degree of impenitency and hardness of heart.

THESE Words, though containing in them­selves an intire sense, have some coherence with what went be­fore, as the Particle [...], then (as we render it) or therefore, implies. [...], See then that ye walk circumspectly. Which Particle seems to look back upon what the Apostle had said, v. 8. touching their translation from darkness to light; from the darkness of Gentilism, to the light of the Gospel. Ye were sometimes darkness, saith he, but now are ye light in the Lord. Whence he presently in­fers [Page 90]in the same verse, walk as children of the light. And again, v. 11. Have no fellowship with the unfruitful works of darkness, but rather reprove them. See­ing they were enlightned, he exhorts them to a conversation suitable to their present state. And this yet once more he presseth them unto in the words of my Text; See then that ye walk circumspectly: that is, Being now no longer in darkness, but in the light, Take heed that you indulge not your selves in those sins, and in that sinful li­berty which formerly you did, when as yet the light of the Gospel had not been afforded you. Then you led your lives as you pleased, following the dictates of your dark Understandings, and the cor­rupt inclinations of your sinful Natures; but now better things are expected from you. This seems to be the connexi­on of the words with the Apostle's for­mer discourse; but I shall not take any notice of what might be observed from the coherence, but keep my self to the words absolutely considered, without any reflection upon the dependance of them. In the words we have,

1. A great and weighty Duty strict­ly enjoined; See that ye walk circum­spectly.

2. An Argument by which the Duty is enforced; an Argument at least im­plied in those words, not as fools, but as wise. As if he had said, See that ye walk circumspectly, because 'tis our wis­dom so to walk, and our folly if we do not.

3. We have one special instance of our circumspect walking, or in which our circumspection should be shewed; redeeming the time. And,

4. An Argument, or Reason, to en­force that also; because the days are evil.

Of all these in order.

The first thing to be spoken to, is, The Duty enjoined; See that ye walk circumspectly. So then, the point to be treated of, is, That 'tis our duty to walk circumspectly.

In discoursing of this point, I shall

1. Shew what 'tis to walk circum­spectly.

2. I shall further confirm the point by other parallel Scriptures.

3. I shall give the Reasons of it.

4. I shall make some Application of it.

Concerning the first of these, what it is to walk circumspectly, I shall speak

• 1st, Negatively.
• 2dly, Affirmatively.

I shall first shew what it is not, and then what it is. Negatively then,

1. The circumspect walking here en­joined, doth not lie in an affected singu­larity; as when a man walks contrary to other men, with no other design, nor to no other end, than that he may not be like them, but be a person alone, and one by himself. God never calls us to this separation from the World: Nei­ther hath this been the practice of holy men, whose Example is in Scripture set before us for our imitation. S. Paul profes­seth his condescension to men, and com­pliance with them in all lawful things, that he might win them to Christ. Ʋnto the Jews I became as a Jew, 1 Cor 9.20, 21, 22. saith he, that I might gain the Jews; to them that are under the law as under the law, that I might gain them that are under the law; To the weak became I as weak, that I might gain the weak; I am made all things to all men, [Page 93]that I might by all means save some. How far was he from studying to be un­like to other men, who thus studied to apply himself to all men, and conform himself to them, so far as without sin he might do it! Yet here, let no man abuse this Example of the Apostle, and plead it for justifying his conforming himself to the sinful practices of every Compa­ny he lights on. The Apostle never gave any man such Example. This had been contrary to his own Doctrine, who chargeth us not to conform our selves to this world. that is, Rom. 12.2. to this wicked and sinful World, so far as such; And to abhor that which is evil; Yea, Rom. 12.9. 1 Thess. 5.22. to abstain from all appearance of evil. But how­ever, to go as far away from other men as we can, and to study to be opposite to them in those things in which we may lawfully conform to them, and es­pecially where we may hope to do any good by our innocent compliance with them, is a singularity which God nei­ther requireth of us, nor approves of. The root of this affected singulari­ty, as we have most reason to fear, is Pride. 'Tis a manifest conceit, and good opinion of his own wisdom, that makes him chuse a way different from [Page 94]other men. And as the root, so the fruit of it is pride: For being now in this singular way which his self-conceit hath put him into, he pleaseth himself therein, and values himself accordingly, making account that he is so much bet­ter than other men, by how much his practice is different from them.

2. Circumspect walking doth not lie in a superstitious singularity, whereby a man placeth Duty and Religion in those things in which God hath placed none. This was the sin of the old Pha­risees, who taught for doctrines the commandments of men; that is, for Divine Doctrines, for the Precepts and Injunctions of God. And this is the sin of the Modern Pharisees, Matth. 15.9. those of the Church of Rome, who tread in their steps: And such, I fear, is the singula­rity of those among our selves, whom we call Quakers. Though these Phari­saical Singularities may gain men a great reputation for Religion and Sanctity a­mong men of their own Party, as do the different Habits, Diet, course of life, usages, and practices of the several Re­ligious Orders in the Church of Rome; yet can they never commend them to God. Of all these superstitious Singula­rities [Page 95]by which they would separate and distinguish themselves from the Secular and Irreligious World, in which they pride themselves as matters highly ac­ceptable and meritorious in the sight of God, and for which others of their own way admire, and even adore them; I say of all these things God saith, Who hath required them at your hands? That's all the thanks they must expect of him for them. Neither is this all; he looks upon their placing Religion and Sancti­ty in those things in which he hath placed none, as a bold and saucy en­trenchment upon his own Authority and Prerogative. And indeed, what is it better, when Men shall take upon them to be Legislators in God's room, making those things to be Sins and Du­ties which he never made so? Most se­vere is the threatning against such as add to the Word of God, which in effect these Men do; Rev. 22.18. God will add unto them the plagues that are written therein.

3. Circumspect walking doth not consist in a scrupulous singularity. I distinguish this from the former; that is the singularity of bold and presump­tuous Persons; this of weak, and not sufficiently-informed tender Consci­ences, [Page 96]that call for our Pity and Com­passions, rather than our Indignation, forasmuch as they would be glad to be better informed, and differ from the lawful practice of other Men conscien­tiously, and to no other end than that they might not offend God, as they groundlesly and erroneously apprehend they might. Though no Man's Error commends him unto God, yet his Car­riage under an Error may; and this is the case of these Persons. And it was the very case of those Conscientious, though mistaken, Jewish Believers at Rome, who not out of perverseness or turbulent opposition, but out of pure dissatisfaction in point of Conscience, did still observe those days, the observa­tion whereof God then no longer requi­red; and still forbear to eat those Meats which God then permitted to be eaten. Of those weak and mistaken Believers the Apostle saith, Rom. 14.6. He that regardeth a day, regardeth it to the Lord; and he that eateth not, to the Lord he eateth not. His meaning is, That doing what they did out of Conscience, though misin­formed, they (as their present condi­tion was) did well, and so far had ac­ceptance with God. But still I say, [Page 97]though there may be something that is good in a Man's not adventuring to go against the dictates of an Erroneous Conscience, namely, a fear of offend­ing God if he should do otherwise than he doth, yet the circumspect walking here enjoined consists not in such a sin­gularity; which being grounded on a mistake, a Man is bound to endeavour to be rid of it, and to be delivered from it as soon as he can. And the rather, because as the Circumstances may be in which a Man is, it may be most dange­rous and pernicious to lye under his mi­stake, and continue in his Errour but one day or hour: For the Errour may be such as may put him upon desperate Attempts, or horrid Sins. Our Savi­our saith, there would be those who would think they did God service by killing his Servants. Joh. 16.2. A Man's Errour may be such as may not only deprive him of some of those Liberties which he might lawfully take, but they may ingage him in a constant neglect of his Duty, or opposition to that lawful Au­thority which God hath set over him. In these and the like cases a Mans mi­stake or misinformation will not excuse him before God, when he shall call him to an account.

And so much may suffice to have been spoken of circumspect walking ne­gatively; it now follows that I speak of it affirmatively. To walk circumspect­ly, is a large and comprehensive thing. Walking takes in the whole course of a Mans Life, our whole carriage and de­portment both with relation to God and Man. 2 King 20.3. I beseech thee, O Lord, remem­ber now how I have walked before thee in truth, and with a perfect heart. Isa. 33. [...]5, 16. He that walketh righteously shall dwell on high, his place of defence shall be the munition of rocks. 2 Thes. 3.6. Withdraw your selves from every brother that walketh disorderly; that is, from every Professor of the Christian Religion, that is of an irregular and dis­orderly Conversation. And on the con­trary, to walk circumspectly, is to or­der our Conversation, and regulate our Lives with the greatest care, solicitude, and heedfulness. The word [...] here used, may be rendred, accurately or exactly; and so to walk requires great heed and diligence. So the same word is taken, Mat. 2.8. [...], search di­ligently after the young child, said Herod to the Wise Men; and so in the Verse before, [...], he diligently or exact­ly enquired the time when the Star ap­peared. [Page 99]Briefly therefore, to walk cir­cumspectly is to use our utmost care and diligence to please God in all things, and to yield obedience to all his Com­mandments; to perform every known Duty, and to avoid every known sin; 'tis with the Apostle, Act. 24.16 Herein to exercise our selves to have always a Conscience void of offence toward God and toward men. 'Tis to make this our daily work, and the great and constant business of our Lives.

From what hath been said, 'tis ma­nifest that circumspect walking im­plies,

1. An heeding and observing all our ways with relation to the Rule; and,

2. A careful endeavour in all things to conform our selves to the Rule; so that he, and he only walks circumspect­ly, who hath the Rule always before him, ponders and considers all his paths with relation to it, and orders all his steps accordingly, at least who sincere­ly endeavours so to do.

Now in the second place, That 'tis our Duty to walk circumspectly, may be confirmed from divers other Scrip­tures enjoining it, though not in the same terms, yet in other words and [Page 100]expressions to the same effect. When God had given the Israelites the Ten Commandments, and many other par­ticular Laws, he addeth this strict charge for the due observance of them, In all things that I have said unto you be circumspect; Exod. 23.13. which charge though it did in a special manner concern that peo­ple, yet it reacheth us also in reference to whatever God hath enjoined us, there being every way as much reason that we should be circumspect, and in some re­spects more, we having greater light, and clearer revelations of the Will of God under the Gospel than they had un­der the Law; as also greater Encou­ragements to obedience by the more full discoveries of the Rewards of obedi­ence in the other World. So again, Take diligent heed to do the command­ments and the law. Josh. 22.5. Josh. 23.11 Take good heed unto your selves that ye love the Lord your God; which love was to be shewed by cleaving to him, and obeying him, as there afterwards it follows. Psa. 119.9. Wherewith shall a young man cleanse his way? by tak­ing heed thereto according to thy word. Let thine eyes look right on, Prov. 4.25, 26, 27. let thine eye­lids look straight before thee. Ponder the path of thy feet, and let all thy ways be [Page 101]established. Turn not to the right hand, nor to the left: remove thy foot from evil. By all which variety of expressi­ons we are required to be wary and cir­cumspect in all our ways, Mat 24.42 Mat. 25 13. 1 Cor. 16.13. 1 Thes 5.6. Rev. 3.2. that we may not in any thing swerve from the Rule. And this is that which in the New Te­stament is so often enjoined under the Metaphorical expressions of watching and watchfulness.

And so I come to the third thing pro­pounded, which was to give the rea­sons why we are to walk circumspect­ly; and they are many.

1. In regard of Gods Presence and Eye. He compasseth our path, Psa. 139.3. and our lying down, and is acquainied with all our ways. His eyes are in every place, Prov. 15 3 behold­ing the evil and the good. He accurately and narrowly observes us: Job 33.11. He marketh all our paths. He considereth and through­ly weigheth all our actions, and every step we take; Prov 5.21. He pondereth all our go­ings. And not only our ways and out­ward actions, but our hearts and the se­cret frame of them; Prov. 21.2. He pondereth the hearts; and he weigheth the spirits. Prov. 16.2. Add hereunto the infinite holiness of that God who thus observes us, and whose [Page 102]Eye is continually upon us; Hab. 1.13. He is of purer eyes than to behold evil, and cannot look on iniquity. Now what heedful­ness and circumspection can be too much in all our actions, where there is such an observer and witness of every thing we do?

2. We must walk circumspectly in regard of Satan the Enemy of Souls, who is ever lying in wait for us to en­trap us, 1 Pet. 5.8. and as a roaring Lyon is still walking about seeking whom he may devour. He hath his wiles and devices to over­reach us. 2 Cor. 2.11 [...] Tim. 3.7. He hath his grins and snares laid in all places to catch us. Now if a Man had a malicious Enemy always following him, ever eying and observ­ing him, and ready to catch at any thing to be made use of for his ruin, he would think it highly concerned him to be circumspect, and that he could not be too wary to prevent and cut off all advantages against himself.

3. It concerns us to be circumspect in regard of the World that observes our actions, and is ready to make the worst construction of them; such is the in­justice and malignity of this evil World, that many times your best actions shall be most harshly censured; how much [Page 103]more those passages of your Life that are of a doubtful nature, and may be well or ill interpreted, as Men stand affected towards you. Upon this account it is that the Apostle exhorts us to walk in wisdom towards them that are without; Col. 4.5. and our Saviour cautions us to be wise as serpents, but harmless as doves. Mat. 10.16

4. It concerns us to be circumspect in respect of our selves, and the cor­ruption of our Nature, in respect of the great danger we are in from within, though we had no Enemy without us. Our hearts are false and treacherous, strongly inclined to evil, and ready to comply with all Temptations: Jer. 17.9. The heart of man is deceitful above all things, and desperately wicked. Having such a dangerous Inmate within our own Bo­soms, it stands us upon to walk circum­spectly, and to think our selves no lon­ger safe than we keep a strict guard over our selves, and carefully heed all our goings, that we may never tread beside that narrow path which we are requi­red to walk in.

5. It concerns us to walk circum­spectly in regard of the strict account we must hereafter give of all our ways. Eccles 12.14. God will bring every work to judgment, [Page 104]with every secret thing whether it be good, or whether it be evil. 2 Cor. 5.10. We must all ap­pear before the judgment seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad. Mat. 12.36. Of every idle word that men shall speak, they shall give an account thereof at the day of judg­ment: When they shall be accountable to God for their Omissions as well as for their Commissions. Mat. 25.41, 42, 43. They who verily believe they must be called to so strict an account, how can they think they can ever walk strictly and circumspectly e­nough? Believing and expecting this great day of reckoning, 2 Pet. 3.11 what manner of persons ought we to be in all holy conversa­tion and godliness? As the Apostle speaks.

6. It behoves us to walk circumspect­ly in regard of the high and everlasting concernment of our ways, and walking while we are here. Ab hoc momento pendet eternitas. As we demean our selves, so we must fare hereafter for ever; As a Man soweth here, so shall he reap hereafter. Gal. 6.7, 8. He that soweth to the flesh, shall of the flesh reap corruption; and he that soweth to the spirit, shall of the spirit reap life everlasting. A short [Page 105]time is here allotted us to be improved for our everlasting happiness in another World. If this time be neglected, it will not be long e're the things belong­ing to our peace will be hid from our Eyes. There will thenceforth be no more offers of Mercies, no more oppor­tunities of making our peace with God. There will be no more place to Eternity for redeeming time, and correcting the Errours and Miscarriages of our heedless and uncircumspect walking. O then how great should our care, how exact should our circumspection be, while the day of grace lasteth, and while oppor­tunity is afforded us of laying up a good Foundation for the time to come, that we may lay hold of Eternal Life!

I come now to the uses of this point. Is it the Duty of every Christian to walk circumspectly?

THIS short Epistle of St. John was writ­ten to Gaius, a sincere and zealous Christian. Where he lived, and to what Church he belongod, is uncer­tain. But wheresoever his abode was, whether at Corinth, Derbe, or at Ephe­sus, or some-where else, 'tis evident that he was a man eminent for Religi­on, and greatly useful in his place. The chief intention of St. John in wri­ting this Epistle to him, seems to have been, that he might let him know how much he rejoyced to hear of the grace of [Page 184]God in him, and that he might encou­rage him to go on and persevere in the profession and practice of the truth which he had entertained.

In the words which I have made choice of, we have the principal thing which the Apostle here takes notice of in him, commendeth him for, and en­courageth him in; and that is, his charity and hospitality to the Saints, in relieving them, and giving entertainment to them, or rather his uprightness and sin­cerity therein; Thou dost faithfully what­soever thou dost to the brethren, and to strangers. Which words, that they are to be understood of his Charity in re­lieving, and of his Hospitality in en­tertaining the Saints, is manifest from what follows concerning the same Sub­ject, in the 8th, 9th and 10th Verses. Thou dost faithfully whatsoever thou dost to the brethren, and to strangers. By the Brethren, we may understand those who were of the same Church with Gaius, or at least of the same City where his Habitation was; and by Strangers, those other Christians, who either through persecution were constrained to come thither for shelter, or whose necessary business and secular affairs [Page 185]drew them thither; or lastly, who came to preach the Gospel, as it seems they did, who are intended in the 7th and 8th Verses, concerning whom the Apostle saith, that for his Name's sake, that is, for Christ's sake, they went forth, taking nothing of the Gentiles; and that therefore Christians who were of ability ought to receive them, that they might thereby be Fellow helpers to the Truth, and promote the propagation of the Gospel. And though these also were Brethren in a more general sense; yet being Strangers, those other at home might in a stricter sense be so called, as being Brethren, not only in respect of their common Faith and profession of the same Christian Religion, but also in respect of their more particular rela­tion to one another, as fellow-members of the same same Church, or Inhabi­tants of the same City.

Now whereas among many other good things, which without all que­stion were to be found in Gaius, the Apostle singles out this particular, That he did faithfully whatsoever he did in way of charity and kindness, both to the bre­thren, and to strangers; And whereas he doth not so much commend him for [Page 186]the thing done, how good soever in it self considered, as for the manner of doing it; We may hence observe,

That 'tis a great duty of a Christian to do every thing faithfully. In treat­ing of which point, I shall

1. Shew what it is to do all things faithfully; or wherein this faithfulness lies, and what the ingredients of it are.

2. Why 'tis so great a Duty, and what Reasons there are why so much stress should be laid upon it. And

3. I shall apply what shall have been spoken.

I begin with the first of these, which was, to shew what it is to do every thing faithfully. In the general, to do any thing faithfully, is nothing else but to do it sincerely, and in singleness of heart, as looking unto God therein. This Hezekiah expresseth, 2 Kings 20.3. by walking be­fore God in truth, and with a perfect heart. And the Apostle expresseth it, by doing every thing heartily as unto the Lord, Coloss. 3.23. and not unto men. Now herein there are these things comprehended.

1. That we be careful to look to it, that whatsoever we do, is agreeable to our Master's will; that his pleasure be the Rule by which we are guided in our Actions; that we do nothing but what we know he commands or allows: And that we do not in any thing prefer our own will before his; for that's one point of faithfulness in every Servant, to keep close to his Commission, and the pleasure of his Master. This God much insists on. Whatsoever thing I command you, observe to do it; thou shalt not add thereto, nor diminish from it, Deut. 12.32. Ye shall observe to do as the Lord your God hath commanded you; ye shall not turn aside to the right hand, or to the left, Deut. 5.32. And this ex­act observation of the Rule, and strict adherence thereunto, is required even in those cases wherein our Reason, per­haps, may present and dictate some­what else to be done, rather than what God commandeth. We must hearken to no suggestions of carnal Reason, where the pleasure of God, for the con­trary, is clearly revealed to us. This God often cautions his People against; Ye shall not do after all that ye do this day, every man what is good in his eyes, Deut. [Page 188]12.8. So Numb 15.39. God would have his People of Israel look upon the fringe which he had enjoined should be upon the borders of their garments, that they might remember all the command­ments of the Lord, and do them; and not seek after their own heart, and their own eyes; that is, that they might not do that which they had a mind to do, and which their own depraved reason and sense di­ctated to them, and led them unto, con­trary to the Word of God. So then, that's the first thing required in faithfulness, that we do what we have God's com­mand or allowance for, not preferring our will before his in any thing; nor so leaning to our own understanding, as to be thereby drawn aside to the one hand, or the other.

2. In matters of duty, he that would do what he doth faithfully, must not only do what is commanded him, but do it in obedience to God, and with re­spect to his Command. A Servant is not to be reputed faithful merely be­cause he doth what is agreeable to his Master's will, unless he do it in obedi­ence, and because he is commanded; unless he eye his Master's Command, and do what he doth with respect there­unto. [Page 189]A man may do many things that are commanded, for his own bye ends, and with respect to somewhat else, ra­ther than his Master's command; yea, though he do what is commanded, yet perhaps his Master's command had no influence upon him at all, and he would never have done it, unless there had been somewhat else to induce him there­unto, besides his Master's pleasure. Your Servant hath a mind to go to such a place, and thither he would have gone although you should have forbidden him: You command him to go thither, and he goes; but doth he not go in his own Errand more than yours, who would have gone thither, though you had sent him a contrary way? So God commands us many things which suit well with a man's worldly Interests and Designs, and thereupon a man doth what is commanded, but not so much because 'tis commanded, as because it furthers his own secular Advantages, and worldly Ends. Doth he herein what he doth faithfully? Doth he sincerely serve his Master, or rather doth he not serve himself? Instances in this kind are easily to be found. To be diligent in a man's Calling, to be as good as a man's word, [Page 190]and as we say, to keep touch punctually with every one with whom a man hath any thing to do; to deal justly and fair­ly with all men; these are things which God strictly enjoins, and which he lays much weight on; but they are also things which make much for a man's Reputation in the World, which make others willing to imploy him, to deal with him, and trust him, and conse­quently which much conduce to the ad­vancing of a man's worldly Estate. Now how many are there who do all those ex­ternal things which God hath command­ed, but without any respect at all to his command, and purely with respect to their worldly Interest, that they may preserve their Reputation, have much trading, or be much trusted and imploy­ed some other way, and thereby im­prove their Estates, and raise their Fa­milies. Now though such men may truly be said to deal faithfully with men, yet can they never be said to do what they do faithfully in reference to God, because doing nothing of all this with respect to him, and in obedience to his command, they are not in truth so much his Servants in what they do, as their own. To do such things as these, and [Page 191]all other things faithfully, in reference to God; to do them as Gaius did, is to do them with an eye on God, and with respect to his command. This was Da­vid's care, Psal. 119.6. to have respect unto all God's commandments. To look at the Com­mand of God, and to do every thing as designing and aiming at a conformity thereunto: This is to do things in sin­gleness of heart, as unto Christ, Eph. 6.5. And heartily as unto the Lord, and not unto men, as before, Coloss. 3.23.

3. To do any thing faithfully, is to do it from due motives, and to right ends, when the motives and ends of our Actions, which set us a work, and put us on, are such as God requires and ap­proves of: Such as are

1. His Glory; This ought to be the principal end in all our Actions. 1 Cor. 10.31. Whe­ther ye eat, or drink, or whatsoever ye do, do all to the glory of God. And to be sure, there is no lawful Action, but is some way or other referrible to God's Glory; for otherwise, how could we be enjoined to do every thing to God's Glory? If there were any good Action uncapable of being referred to that end, it had been in vain to require that of us.

2. Another end which we are to propound to our selves, and aim at in our Actions, is, That we may there­by please God, and have acceptance with him. Heb. 13.16. The Apostle, exhorting to a charitable relieving of those who are in want, draws an Argument to persuade thereunto, from the acceptance that it hath with God; thereby giving us to understand, that God's being pleased with what we do, and his ac­ceptance of us, ought to be one great thing in our eye whatsoever we do; To do good, and to communicate, forget not, for with such sacrifices God is well pleased. The same Argument he useth, exhorting Children to be obedient to their Parents; Coloss. 3.20. Children, obey your parents in all things, for this is well-pleasing to the Lord. It was therefore David's ear­nest prayer unto God, that all his thoughts and words might be pleasing to God; Psa. 19.14. Let the words of my mouth, and the meditations of my heart be acceptable in thy sight, O Lord, my strength, and my redeemer. And this was St. Paul's great care and endeavour; 2 Cor. 5.9. We labour (saith he) that whether absent or present, we may be accepted of him. And his Prayer in behalf of the Colossians was, [Page 193] that they might walk worthy of the Lord unto all pleasing. Col. 1.10.

3. Another end that we should pro­pound to our selves in our Actions, is the good of others, according to the nature and tendency of the Action, and so far as 'tis referrible to the good of our Brethren. 1 Cor. 16.14. Let all things be done with charity, saith the Apostle. Now Cha­rity hath a respect, not only to our own benefit, but also to the benefit of others. And again, Let no man seek his own, 1 Cor. 10.24. but every man another's wealth. Let him not seek his own wealth, his own profit or advantage alone, his own to the detri­ment, prejudice or hinderance of his Brother, but his Brother's as well as his own, and together with it.

And thus we have seen what it is to do whatsoever a man doth faithfully: He doth every thing faithfully, who is carefully solicitous in all things to have his warrant or allowance from the Word of God; who in matters of duty hath an eye at God's Command, and doth not only what is commanded, but because 'tis commanded; and lastly, who doth all things from due motives, and to right ends.

Now in the second place, why is it so great a thing, a Duty of that impor­tance to a Christian, to do whatsoever he doth faithfully? There are divers reasons hereof.

1. Without this faithfulness no ser­vice is valued or accepted of God, who looks more after this, than any thing else; and where 'tis wanting, there the most specious, the most splendid and glorious Services in his account signify little or nothing, whatever esteem men may have of them. Whence is it that that the very Sacrifices of the wicked, the best things they do, are so far from being pleasing unto God, that they are an abomination to him? Prov. 15.8. Is it not be­cause they do nothing faithfully? Is it not because their hearts being rotten and unsound, they do nothing sincerely in obedience to God, nothing from due motives and principles, nothing to right ends? Certainly this is one thing, and not the least, that makes all their per­formances stink in the nostrils of God. Though the sinfulness of their persons otherwise, and the wickedness of their lives make God abhor their Services, as he often declares; yet this very thing, [Page 195]That they do nothing faithfully, as un­to God, in that manner, with that frame of heart, and to those ends which he requires, is that which maketh their best Actions yet more abominable to him, as they come from them, and are performed by them. This is that which Solomon seems to intend, and the ac­count which he seems to give of this matter. The sacrifice of the wicked, Prov. 21.27. saith he, is abomination to the Lord; how much more when he bringeth it with a wicked mind? As if he had said, Tho the wickedness of his life be enough to make God loath every thing he doth, even his very Sacrifice; yet that he bringeth it with a wicked mind, that pretending to worship God his heart is false and deceitful, that he hath base ends and designs of his own in what he would be thought to do for God, and to God; this is that which makes his Ser­vices much more odious and abominable unto him.

2. There is no Service so mean, con­temptible and worthless in man's ac­count, but is both accepted and reward­ed of God; if it be done faithfully. Mark 9.42. Who­soever shall give to any one but a cup of cold water to drink in Christ's name, and [Page 196]because he belongs to him, Matth. 10.42. to a disciple in the name of a disciple, as such, and upon that account, he shall in no-wise lose his reward. A man may give far grea­ter things than a Cup of cold water, and that to a Disciple too, and yet shall he have no reward from God, if he give it upon some other undue consideration, and for some bye ends of his own; but let him do what he doth faithfully and sincerely, to a Disciple in the name of a Disciple, and he shall not lose his re­ward, though he give him but a Cup of cold water to drink. He may be apt to think that so poor a thing as that is shall never be so far regarded, or taken notice of, as to be rewarded; but Christ with much earnestness hath declared so much, and assured him, that so mean a thing as that is, so done, shall not go unre­warded. Our Saviour, to ratify his Promise so much the more, and to make it the stronger, useth such a manner of speech as hath a double emphasis in it: He doth not barely affirm it, but he doth it with a serious and solemn Assevera­tion, [...], verily I say unto you, he shall not lose his reward; and again, [...], he shall in no-wise lose his reward. The poor Widow's two Mites which [Page 197]made but a Farthing, were but a poor matter, a slender gift to be cast into the Treasury; but yet doing what in that kind she was able, faithfully and sincere­ly no doubt, what gracious acceptance had it with Christ, and what honoura­ble mention doth he make of it? Verily I say unto you (said he to his Disciples) that this poor widow hath cast more in, Mark 12.42, 43. than all they which have cast into the treasury. 'Tis true, others cast in out of their abun­dance, but she of her want did cast in all that she had, even all her living, as Christ there adds; and this indeed was a great thing; but unless she had done it sin­cerely and faithfully, her action had never had that high acceptance with Christ; if pride and vain-glory, or any other base aim had been at bottom, Christ the searcher of the heart, would have discerned it, and instead of com­mending the action, would have abhor­red it. In the 6th Chapter of the Epi­stle to the Ephesians, v. 5, 6, 7, 8. the Apostle exhorting poor Servants to dis­charge their duty to their masters according to the flesh, faithfully, and faithfully also to their Master in Heaven, in singleness of heart, as unto Christ; and again, Not with eye service, as men pleasers, but as [Page 198]the servants of Christ, doing the will of God from the heart; and yet once more, with good-will doing service as to the Lord, and not to men; he encourageth them thereunto from the consideration of the reward of this their service which they may expect from God; Knowing, saith he, that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free. What? tho he be not only a Servant, but a Bond­man, wholly at the command, and under the power of his Master, and by him imployed in the meanest services, and put to the basest drudgery, and en­forced to bestow all his time, and lay out all his strength that way; may this poor Bond-man, this contemptible and miserable Slave, expect any reward of these his Services from God? Yes that he may, and he shall be sure not to lose his reward, if he do what he doth sincerely and faithfully, if he obey his Master, and serve him faithfully in obedience to God, and do even his basest drudgery in singleness of heart as to Christ, and as to the Lord, and not to man: Be he a free­man, or a bond man; be his services and imployments honourable or base, all is one with God, faithfulness is that [Page 199]which God looks after; whatsoever is done faithfully, and by whomsoever, it shall be accepted and rewarded.

3. Where this faithfulness is want­ing, there the better our Services are for substance, the more notoriously and grosly do we play the Hypocrites. For in such Services we do in special manner pretend to honour God, and seek his Glory, which when 'tis only pretended, and we really mind nothing less than what we make shew of, how odious and abominable is this in the sight of God, who is a Spirit, and will be served in Spirit and in Truth! Gal. 6.7. God is not mock­ed; that is, he is not deluded, and put off with outward shews and appearances instead of realities, as men may be who look upon the outward appearance, but cannot look into the heart.

So I have done with the two former things propounded, having shewed what it is to do every thing faithfully; and why this is so great and so impor­tant a Duty.

I now come to make Application, which was the third thing propound­ed.

THESE words, as we see, contain two Pro­positions; the former of which is,

That the rich and the poor meet toge­ther:

The latter,

That the Lord is the maker of them all.

Both these Propositions may be un­derstood several ways; I shall speak of them in order; and first of the former Proposition,

The rich and the poor meet together.

Which words are capable of many Interpretations, and 'tis not easie to judge which of them Solomon chiefly in­tended. 'Tis possible that he might [Page 220]purposely express himself in such terms, as that we might not be able to restrain the words to any one sense, excluding all other Interpretations. In such Scrip­tures where divers Expositions carry e­qual probability, so that we know not well which to embrace, or which to re­ject, the safest way for the most part is to take in all those senses which the words will naturally and fairly admit of; so among them all we shall be sure to have that which was aimed at. As to our present business, The rich and the poor may be said to meet together,

1. In respect of the common nature of Mankind in which they agree, what­soever other difference there may be be­tween them.

As for their Bodies, there is the same rare composure and admirable artifice in both, the same infinite Wisdom, Power and Goodness of God discovered in framing the Bodies of the one, as of the other; there is not a Limb, nor a Joint, nor a Bone, nor a Sinew, nor a Vein, nor an Artery, nor a Muscle, nor a Nerve, nor a Gristle, nor the least string or little instrument of vital or ani­mal operation or motions, but is alike [Page 221]to be found in the one as in the other, and all alike exquisitely framed and fit­ted for the respective uses and services in the Body. In a word; The Body of the poor man is in all respects as won­derfully made, as that of the rich.

Then as to their better part, the Spi­rit, the poor man is endowed with as ex­cellent a Soul as the rich man. Hath the rich man a Soul endowed with the admired faculties of reason, and liberty of will? so hath the poor man. Have the rich an immortal Soul that shall have a Being to eternity? so have the poor. Hath the rich man the Image of God stampt upon his Soul? so hath the poor. Doth the Soul of the one owe its origi­nal immediatly and solely to God? and so doth the Soul of the other. Is God the Father of the Spirits of the rich? so is he of the Spirits of the poor. Is the Soul of the rich capable of unspeakable and endless happiness in the immediate vision and fruition of God, in whose pre­fence is the fulness of joy, and at whose right hand there are pleasures for ever­more? so is the Soul of the poorest, every way as capable thereof.

2. The rich and the poor meet toge­ther in respect of the mutual dependance [Page 222]they have upon each other, and the need the one hath of the other. As the poor man cannot live without the rich man, so neither can the rich live without the poor. The poor cannot live without the charity and assistance of the rich, and the rich cannot live without the Service of the poor. How many poor mens Service is necessary towards the making of the rich man's Clothing, and the furnishing of his Table! Doth he wear one Suit of Apparrel, or make one Meal, unto which the labour of the poor man's hands doth not some way or other con­tribute, either immediately or mediate­ly, Eccles. 5.9. and more remotely? The king him­self is served by the field. And how ma­ny poor mens labour doth the Field re­quire in manuring, and plowing, and harrowing, and sowing, and fencing, and weeding, and reaping, and inning the Fruits of the Earth! And yet after that all this is done, the Corn that is thus housed, is not presently without any more ado made food; there must be threshing, and winnowing, and grinding, and baking, in which the service of many poor mens hands is ne­cessary, before the King himself can eat a bit of Bread. And as for the Pride [Page 223]and Luxury of many rich men, it were endless to reckon up how many poor mens hands in several ways of imploy­ment are made use of to supply and fur­nish them with materials by which these their Vices are fed and maintained.

3. The rich and the poor meet toge­ther in respect of their joint abode, neighbourhood, and cohabitation here in this World. There is no place where they are not both to be found. In all places where men live together for the mutual help and defence of one another, God's wise Providence hath mingled the rich and the poor together. Shew me a rich man's stately and well-furnished House, and I shall not need to go far to shew you a poor man's Cottage: and so on the contrary. And indeed 'tis needful it should so be, for as I have just now shewed, neither of them could be without the other.

4. The rich and the poor meet toge­ther in respect of the care and good Providence of God, that is alike extended to both. They are both under the same gracious Providence that looks after, provides for, preserves, safeguards and protects them both, though in ways [Page 224]somewhat different. The rich cannot say that God only regards them, and fixeth the eye of his Providence on them alone; neither can the poor complain that God disregards or neglects them. The Lord is good to all, Psal. 145.9. his mercy is over all his works. And so far is he from ha­ving denied the poor the benefit of his gracious Providence, that in considera­tion of their destitute, disconsolate, and helpless condition, he hath many ways expressed his particular and tender care of them above others, as may else­where be shewed. Many Laws he hath made in behalf of them, many promises he hath made to them; he hath laid many charges on the rich to be helpful to them, and made many promises also to encourage them thereunto.

5. The rich and the poor meet toge­ther in the same possibility and capacity of exchanging Conditions with one ano­ther. As the rich is capable of becom­ing poor, so the poor is capable of be­ing made rich. The high Possessor of Heaven and Earth dispenceth outward things as he sees good, and to whom he pleaseth. He can fill the hand of the poor, and empty the hand of the rich, whensoever he will: He can reduce the [Page 225]rich to such a condition, as that the same hand that was wont to give relief, shall receive it; and he can advance the poor to such a condition, as that the same hand which received relief, shall give it: Such strange turns of God's Provi­dence we often see. God, according to his good pleasure, putteth down one, and setteth up another, Psal. 75.7. He rais­eth the poor out of the dust, and lifteth up the needy out of the dunghill; that he may set him with princes, even the princes of his people, Psal. 113.7, 8. And he maketh those that were brought up in scarlet, to imbrace dunghills, Lam. 4.5.

And this leads me to the second Pro­position,

The Lord is the maker of them all.

Which, when I shall also have spoken unto, I shall then make application of both together.

This latter Proposition may also be diversly understood. The rich and the poor may be considered, either as men, or as distinguished from one ano­ther by the different adjuncts of Riches and Poverty. Now take them under which of these two Considerations [Page 226]you please, the Lord is the maker of them both.

1. If you consider them both as men, so God is the maker of them all. And this, whether we look back to the first origine of Mankind, or whether we consider them as taking their begin­ning from their more immediate Pa­rents.

If we look unto the Rock whence we were all hewen, and to the Pit whence we were digged; if we look back to our first Parents, Adam and Eve, in them we all came out of the hands of God by creation; he framed the first man out of the dust of the Earth, and the first Woman out of the Rib of Man, and breathed into them the breath of life, endued them both with an im­mortal Soul. In this Divine Original, in the honour of this miraculous begin­ning, the poor man hath an equal inte­rest with the rich man; the rich cannot claim nearer kindred to Adam and Eve, than the poor; the poor can call Adam Grandfather, and Eve Grandmother, by as good right as the rich.

Again, if we consider them with re­lation to their more immediate Parents, as they derive their beginning from them, setting aside for the present the external and accidental conside­rations of Riches and Poverty, Ho­nour and Dishonour, and the like, which will come to be spoken of af­terwards; so God is the maker of them both; neither hath the Rich and Noble, considered merely as a Man, any preeminence in his birth above the poor and ignoble. They both are alike fearfully made, Psal. 139.14, 15, 16. and curiously wrought in the lowest parts of the earth, that is, in their Mother's Womb: In God's book were all the members of them both written; which in conti­nuance were fashioned, when as yet there was none of them. And when the Body was by the concurrence of ad­mirable Wisdom and Power fitted to receive and entertain the Soul, and made a meet Receptacle and Instru­ment for so excellent a Being, God infused the Soul into the Body, by his immediate Almighty Power, gi­ving it a being out of nothing, and in a wonderful manner, far transcend­ing [Page 228]our apprehension, united the one to the other. And all this expence of Wisdom and Power he equally be­stows upon the Rich and the Poor. And then they both endure the same confinement and imprisonment in the Womb; the Infant of the rich and Noble hath no more room there, nor is it sooner at liberty than the Infant of the Beggar. And so at the length the same Wisdom, Power, and Good­ness sends them both alike into the World; the Infant of the meanest, the lowest, doth not put the Mother to more pains in the birth, than the Infant of the highest, it may be to a great deal less. And how different soever their entertainment is when they are come into the World, yet God sends them both into it alike; the Infant of the Prince, that sits up­on the Throne, is as naked and shift­less as the Infant of the poorest that imbraceth Dunghills. And thus we have seen, that God is the maker of them both, considered as men; and that as such, God makes the rich and the poor alike, putting no disse­rence between them, nor being at [Page 229]any greater expence of Wisdom and Power in making of the one, than he is in making of the other.

2. If the rich and the poor be con­sidered as they are distinguished by those adjuncts of Riches and Pover­ty, so likewise God is the maker of them both. 'Tis God's Providence that puts these external Differences between men. The Lord maketh poor, 1 Sam. 2.7. and maketh rich; he bringeth low, and lifteth up, as Hannah sings. 'Tis nei­ther by chance, nor by man's skill or industry alone, that men become rich, but by the blessing of God upon skill and industry, and his over-ruling Pro­vidence, that gives out, and distri­butes these things by no other rule than the good pleasure of him, who worketh all things according to the coun­sel of his own will, Eph. 1.11. The race is not to the swift, nor the bat­tel to the strong; neither yet bread to the wise, nor riches to men of under­standing, nor favour to men of skill; Eccles. 9.11. It is God that giveth men power to get wealth, Deut. 8.18.

This we see by experience. Men of great skill and abilities, that un­derstand the World, and know how to manage ther Affairs to the best ad­vantage; that lay many wise Plots, and have many ingenious Designs for raising themselves, and advancing their Estates; that by their wit and fore­cast put themselves into many very probable ways of attaining Riches; yet they do but labour in the fire, lay out their wit, and spend their strength for nought. All their Pro­jects and Contrivances are but as the Spider's Web, finely and curiously spun indeed, and drawn out of the very bowels of the Creature; but in­stantly broken to pieces, and swept away with one little brush of the Be­some. If God do but blow upon mens wisest Counsels for advantaging themselves, they are presently blasted, they wither, fade away, and come to nothing. And so we may observe on the other side, That men of far weak­er parts, less skill, less forecast and contrivance, less ability for managing their Affairs, yet many times, through the blessing of God, who giveth power [Page 231]to get wealth, attain unto great Estates. In these, as in all other things, God's blessing and over-ruling Providence are all in all. The Psal­mist discoursing of the inconstancy and instability of all earthly things, cries out, Surely men of low degree are vanity, and men of high degree are a lie: To be laid in the ballance, they are altogether lighter than vanity. And hereupon he counsels men not to re­ly on any of these things, nor to suf­fer their Affections to be fastened to them; If riches increase, Psal. 62.9, 10. set not your heart upon them: And then present­ly he adds in the next Verse, God hath spoken once, twice have I heard this, That power belongeth to God. As if he had said, 'Tis a Divine Oracle worthy to be believed, which I have heard from the mouth of God more than once, That power belongeth to God; 'tis in the hand of his Provi­dence to dispose of these things, to give them, and take them away a­gain at pleasure; and therefore he, and he only is to be trusted in, and relied on. And as for Riches, so a­gain for Poverty, 'tis an effect of [Page 232]God's Providence also; though many times as a just punishment of mens wastfulness, prodigality, unthriftiness, idleness, and many other sins. But many there are, who though they be industrious and unblameable, yet the most wise Providence of God keeps them low still; and whensoever they begin to get something about them, and to put up their heads a little, God provides somewhat to pull them down again, that meaner Condition being that which his Wisdom judgeth to be meetest for them. We use to say, Some are born to be poor. There is somewhat of truth in it, if we understand it aright. As God hath, as it were, destined and ordained some to be rich, so he hath destined some to poverty. Poor they are, and poor they shall be; do they what they can to shake of their poverty, they shall never be rid of it. Nei­ther yet ought any man to be offend­ed at this dispensation of God; much less to charge God foolishly, as if he had not done herein what is best. Foolish man may be apt to think how much better it had been if God [Page 233]had made all men rich, and Poverty had been a thing which the World never knew. But let no man oppose his own foolishness to God's Wis­dom. Who hath been his counsellor? Rom. 11.34. Shall any teach God knowledge? Job 21.22. It becomes us, weak, blind, and shallow Crea­tures that we are, ever-more to think well of what God doth, whether we can discern the grounds and reasons of his Providence or no; and to have a holy veneration even for those his Works, the causes whereof we do not understand, nor are able to give an account of. But as to the matter in hand, though perhaps it may not be needful nor expedient that we should know all the reasons which God had for putting such a difference between men, making some of them to be rich, and others poor; yet some imperfect account of some of the rea­sons of this Dispensation we can give. That God doth no man any wrong in with-holding the things of this World from him, while he is pleased to load others with his benefits, gi­ving them as much as heart can wish, [Page 234]will be readily granted by all who acknowledge God's Sovereignty, and allow him to have a rightful power to do as he pleaseth with his own. Besides, who can challenge any thing, a crumb of Bread, or a drop of Wa­ter at the hands of God? He that hath least, must he not confess that he hath more than he hath deserved? Who hath first given unto him? saith the Apostle, Rom. 11.35. In him we live, and move, and have our being: And seeing he hath given us our be­ing, and all our Powers and Abili­ties, we can render nothing to him in way of service, or otherwise, but what we have received from him. Can we deserve any thing at his hands by rendring him that which was his own before, that which we owed him? Again, besides all this, we have all, by our manifold sins, and conti­nual provocations, deserved to be de­prived of whatever mercy we enjoy. We should long ago have been turned into Hell, if we had had our due, and been dealt with according to our sins: And how much more then have we de­served to be stripped of all our Com­forts? [Page 235]Be it never so little and so mean that you have, you had not now had it, if God had been extream to mark what you had done amiss. It had been all gone, it had been snatcht away from you in displeasure, if God's patience and long-sufferance had not stood you in more stead than any deferts of your own.

Well then, this I take for granted, that he who is in the poorest, the most destitute, the most forlorn, the most desolate and despicable condition a­mong you all, is convinced that God hath done him no wrong, nor can do any man wrong, by denying him that which he is not bound to give him.

Now moreover, that God in putting such a difference between men, is not only just, but most wise and good, may appear to any man that shall duly consi­der this dispensation.

1. 'Tis for the Order and Beauty of the Universe, that there should be va­riety in the World, and interchange­able Vicissitudes of things; Winter and Summer, Spring and Autumn, Sick­ness and Health, Prosperity and Ad­versity, [Page 236]Light and Darkness, do all contribute, though in several ways, to adorn and beautify the Creation, and set forth the Power, Wisdom, and Goodness of the Creator. And even those things which in some mens eyes may seem to be the spots and blemishes of the Creation, (for so men of pro­fane spirits may be too prone to judge of them) do as well contribute to the beauty and lustre of the whole, as those things that are of eminent beau­ty and perfection. Even Monsters serve to set forth and commend the Wisdom and Goodness of God, in the exact frame, due lineaments, right proportions and features, strength and beauty of perfect Creatures. So the poor, strait, and indigent condition of some, so much the more commends the Bounty and Goodness of God to others; and pro­vokes them, at least should provoke them to so much the greater love and thankfulness to that God who hath been so bountiful to them, and hath been pleased to put such a difference between them and others, and this albeit they have deserved at the hands of God no more than those their in­feriours [Page 237]who are in the most necessi­tous condition.

2. This difference which God hath put between men, affords the Rich opportunities of exercising their Cha­rity, Pity, and Compassion towards the Poor; and gives the Poor occasion of exercising their Faith and Trust in God for supplies of Necessaries; Pa­tience, Humility, Contentment with their mean condition, quiet submission to the good pleasure of God in thus dealing with them, and thankfulness to God for those helps and assistances which he is pleased to reach forth to them by the hands of those with whom he deposited more of the things of this World, on purpose that they might be helpful to those who have less.

3. God hath been pleased to put this difference between men in regard of the necessity there is of different Sta­tions and Conditions, different Ser­vices and Imployments for procuring and carrying on the good and welfare of the Community of Mankind. Some must govern, and others must be go­verned; or else we shall quickly be ruined, and all things will run into [Page 238]confusion. Some must labour in the Field, others must grinde at the Mill, others handle the Distaff; some must be imployed in meaner, other in higher Services, in order whereunto it was fit that men's conditions should be sui­ted to those Imployments in which they are to be serviceable to God and their Generation.

Now the Application of what hath been spoken, follows; and this will concern all. I shall first speak to the Rich, and then to the Poor. As for the Rich, or those whom God hath been pleased to intrust with a larger portion of Temporal things, they may hence be minded of their Duty seve­ral ways. If the Rich and the Poor meet together in all those respects be­fore mentioned, and God be the Ma­ker of them all, both as men, and as considered under the different Adjuncts of Riches and Poverty; then may the Rich hence be cautioned and admo­nished.

1. Not to despise the Poor. This is that which men who even wallow [Page 239]in plenty, and abound with the good things of this Life, are very subject to. A poor man is many times a contemp­tible thing in their eyes; and as he hath occasion to come near them, he scarce meets with those civilities from them that are due to Mankind. And usually none are more faulty this way, than such as have the greatest obli­gation to civility and condescension; I mean such as were not long since in a mean condition themselves, and have but newly been advanced to an high­er Station. But these, and whosoever else may be blame-worthy in this re­spect, should consider what hath above been discoursed of.

(1.) That the poorest and most for­lorn Creature who is most despicable in their eyes, hath as noble and ex­cellent a Soul as they have them­selves, or as the greatest Potentate in the World hath; and as for his very Body, though cloathed with nasty Rags, the exquisite Workmanship thereof is no less admirable than that of his that is cloathed with Scarlet, and adorned with Gold and Pearls, and whatever [Page 240]Nature or Art could contribute to make it beautiful and lovely.

(2.) That the poorest man in the World is as dear to God as they are, and as much under the Care and gra­cious Providence of God; for fine Cloaths, and Riches, and Honours, commend no man to God; high and low, rich and poor are alike to him; for he is no respecter of persons; Act 10.34. nei­ther doth he rate or value any man according to these things. 'Tis grace and holiness that he looks after, and accordingly proportions his esteem for men. The Lord seeth not as man seeth; man looketh upon the outward appear­ance, but the Lord looketh upon the heart, 1 Sam. 16.7▪ The eyes of the Lord are upon the righteous, Psal. 34.15. The Lord taketh pleasure in them that fear him, in those that hope in his mercy, Psal. 147.11. But as for wicked and ungodly men, of what rank or quality soever they may be in this World, the Lord hates and ab­hors them. Psal. 5.5.

(3.) They should consider, that the poorest man in all the World is as capable of being admitted to the blis­ful [Page 241]Vision and Fruition of God in the World to come, is as capable of glo­ry and eternal happiness, as the rich­est. As God hath given the same Rational and Immortal Soul to Rich and Poor, whereby they are both ca­pable of the sight and enjoyment of God; so hath Christ died for both, and paid the same invaluable price for the Redemption of both; and so he hath commanded his Gospel to be published alike to both, and therein the same terms of Salvation to be in­differently propounded to the one and the other. There is not one Gospel for the Rich, and another for the Poor; nor are the terms of peace with God, and reconciliation to him, more easy and favourable for the one than for the other. The Gospel puts no difference between men with reference to those different circumstances as to outward things, under which they may be. It speaks the same Lan­guage to all; Go into all the world, and preach the Gospel to every crea­ture; He that believeth shall be saved, and he that believeth not shall be dam­ned, Mark 16.15, 16. Without holi­ness [Page 242]no man shall see the Lord, Heb. 12.14. Except ye repent ye shall all perish, Luke 13.3. Except ye be con­verted ye shall not enter into the king­dom of heaven, Mat. 18.3.

Now if God values the Souls of Rich and Poor alike, hath taken the same care of, and made the same provision for the Salvation of both; if Rich and Poor meet together, stand both upon even ground, and are up­on equal terms, as to the matters that are of highest importance and everlasting concernment to the one and the other; should any man de­spise his poor Brother upon the ac­count of these temporal things, these poor and worthless trifles that signi­fy as good as nothing?

2. The Rich may hence be cauti­oned, Not to count the Poor a grie­vance or heavy burthen to them; I mean the honest, sober, humble, mo­dest and industrious Poor. As for wicked, loose, idle, and unprofitable Persons, whether they be Poor or Rich, they are not only a grievance, but the very Pests of the places where they live, as exposing them to God's [Page 243]wrath, and drawing down his Judg­ments upon themselves and others.

1. While you count the Poor a grievance, and think how much hap­pier the World would be if all men were Rich as you are, you forget that the Rich stand in need of the Poor, and could not subsist without them. Though you had such a Mass of Treasure as you could wallow in Gold and Silver, yet these Metals could not clothe you; neither could you feed and live upon them; Gold and Silver would neither quench your thirst, nor satisfie your hunger. You are beholding to the labour of the Poor man's hands for your Raiment and your Diet, as I have shewed be­fore.

2. 'Tis a great advantage that you have the Poor among you, and con­tinually before your eyes, to make you the more thankful for that plenty that God hath blessed you withal (as hath also been said), 1 Cor. 4.7. Who maketh thee to differ from another? as the Apostle puts the question in another case. Why had not he that last cra­ved [Page 144]a Bit of Bread at your Door, been the Rich man, and you the Beg­gar? Why had not he been in your room, and you in his? Why had not he been Arrayed in your Silk and Pur­ple, and you clad in his Rags? Can you look upon him, and reflect on your self without a deep sense of his most free and undeserved Bounty to you, who is the Maker of Rich and Poor, and of his own good pleasure alone hath put this difference between you and your Poor Neighbour? The advantage of this kindly Incentive and Spur to thankfulness, you owe to the Poverty of your Brother. Besides, as the beholding of his Poverty makes you more thankful for your abun­dance, so it helps you to relish your good things the better, and puts a sweetness into them which you would not have tasted, unless your Neigh­bours wants had been as sauce to your full Dishes to make them savoury to you. So you are beholding to him not only for your Meat, but for your Sauce also.

3. The Poor that live among you, afford you a rich opportunity of lay­ing out and imploying that which God hath put into your hand to the best advantage. Were it not for the Poor, you would want an object on which to exercise your Charity and Compassions, and so you would lose much of your comfort here, and a great part of your reward hereafter. What comforts, what inward satis­factions and contents there are in do­ing good to the distressed, he only knows who hath with humility and sincerity much exercised himself that way. He who hath been much in that Duty, can upon his own experi­ence subscribe to that of our Saviour, that 'tis a more blessed thing to give than to receive. Act. 20.35 But besides the pre­sent comforts that are to be enjoyed in the right performance of this Du­ty, there is moreover the reward hereafter, which God hath graciously promised, and will not fail to be­stow. As a man soweth here, so shall he reap hereafter; 2 Cor. 96. He that sow­eth bountifully, shall reap bountifully. He shall be fully recompenced for what­soever [Page 246]he hath done of this nature at the Resurrection of the just. Luke 14.14. And this so exactly and punctually, that not so much as a Cup of cold Wa­ter given to a Disciple in the name of a Disciple, shall be unrewarded.

What other improvement of your Riches comparable with this, can you possibly make? Imploy them how you will any other way for your Temporal Advantage, they will no longer stand you in stead than while your abode shall be here; when Death comes, all is gone; you must then leave whatsoever you have laid together and heaped up; and you must go as naked out of this World as you came into it, excepting only your Winding-sheet and Coffin; that's all you can carry hence, and that also to moulder into dust together with your self. But now the Poor give you an opportunity of making that use of Riches that shall abound to your account another day, and so in effect you carry them along with you into the other World.

3. Seeing the Rich and Poor meet together in so many respects; and see­ing God is the Maker of them both; and seeing 'tis by his most wise and gracious Providence that there should be such different Ranks and Condi­tions of men, that some should be full, and others empty, some should abound, and others be in want; let the Rich be hence cautioned not to oppress the Poor.

(1.) This were a foul and wretched abuse of those Advantages in Power and Wealth, which God hath graci­ously afforded them above their Bre­thren.

(2.) This were horrid unthankfulness to God, who hath been pleased out of his free Goodness and Bounty to put such a difference between them and others.

(3.) This were directly contrary to the design of God, in bestowing up­on one a larger Portion of these Tem­porals than another, which was, that he that hath much, might be help­ful [Page 248]and beneficial to him that hath little, and not that he might there­by be the better enabled to keep un­der and crush his needy and distres­sed Brother. God hath made no man strong, that he might push at those that are weaker; nor hath he made any man Rich, that he might by his Wealth and Riches imperiously do­mineer over and trample on his Poor Neighbour. Neither may the Rich man be emboldened to oppress his poor Brother, because he is weak and unable to make resistance. The wea­ker he is, and the more unable to defend or right himself, the more un­safe it is to meddle with him: For God himself hath undertaken to stand by, and help those who have no power to help themselves. Take heed what you do in taking Advan­tage of the Poor man's weakness to injure and oppress him. Are you not aware, that while you abuse your Wealth and Power to the op­pressing of your weak Brother, and think you may do as you list with him that hath no might to oppose you, or defend himself against you; [Page 249]you have to do with God, and en­ter the Lists with him, who hath said, For the oppression of the poor, and for the sighing of the needy will I arise to set him in safety from him that puffeth at him, Psal. 12.5. Who de­livereth the poor from him that is too strong for him, yea the poor and needy from him that spoileth him, Psal. 35.10? If you love your self, and would consult your own peace and safety, meddle not with God, which certain­ly you do in oppressing your poor and impotent Brother. Take Solo­mon's Counsel, who saith, Rob not the poor because he is poor, neither op­press the afflicted in the gate; for the Lord will plead their cause, and spoil the soul of those that spoiled them, Prov. 22.22, 23.

Now the Poor may be oppressed many ways; I shall only at present give two instances thereof.

1. The Rich may oppress the Poor by denying them those helps which of right belong to them, or by divert­ing to other uses than that which was [Page 250]originally by the Bounty of Benefa­ctors intended and designed for their relief. This were an horrible and cry­ing Sin; this were no better than removing the old Land-mark, and entring into the Field of the Father­less, which Solomon would have no man so hardy as to attempt, because their redeemer is mighty, Prov. 23.10, 11. and he will plead their cause. You who have the disposing of the Poors-money, take heed you derive not upon you the guilt of this sin; a sin of that heinous na­ture, as that it were enough to set a whole Town on Fire, and turn it into Ashes; look to it therefore, and see that the Charity of Benefactors run in its own proper Channel.

2. The Poor may be oppressed by the Rich, in dealing rigorously and unmercifully with them, and using them hardly in those things in which they make use of their labour. To enforce them to do their work upon such pitiful terms, as that all which they can get by their utmost dili­gence will hardly buy them Bread to keep them alive, while you raise your [Page 251]selves, and grow Rich upon their un­cessant Labours, is certainly in God's account no better than Oppression, a sin which may justly bring the Curse of God upon your Estates. If there should be any here that are concerned, I would earnestly request them to consider seriously of it. If upon enquiry you should find you have been guilty of this kind of Op­pression, you may well look upon it as one of those things for which God hath had a Controversy with you, and punished you, by snatching a­way from you what had been so heap­ed together. And let me further lay these things before you to be pondered.

1. To take advantage of poor Peo­ples Necessities, and make them part with their Work at any rate, because they must have Bread for themselves and theirs, or starve, is that measure which you would not should be made you, if you were in their Circum­stances. Suppose your self to be in their condition, and they in yours; would you not then think it very hard measure to be so dealt with?

2. Though allowing them for their Labour so much as might make their Livelihood a little better, you would gain so much the less, yet you would have much more comfort in what is so gotten, were it never so little. 'Tis but an uncomfortable thing for any man to grow Rich by pinching the Poor.

3. You would be sure to have the Blessing of God, and not his Curse, upon what is so gotten, be it more or less. I beseech you let this be written upon the Table of your Heart, let it be deeply ingraven there as a certain Truth, an unquestionable Prin­ciple which can never fail you, That in the Conclusion you shall be never the poorer for using Poor people well; and you shall be never the Richer for having used them hardly.

Having hitherto spoken to the Rich, I come now to speak a few words to the Poor, who may also from what hath been said, be minded of their Du­ty several ways.

Do the Rich and Poor meet toge­ther, and do they both stand upon even ground, and are they upon equal terms, as in many other respects before mention­ed? So more especially as to their high­est Concernments are the Poor, the Lowest, the Meanest, and the most Contemptible amongst them, as much the Objects of God's Care, and of his gracious Providence, as the Rich; even as those among the Rich, the height and splendor of whose condition in the World have made them Objects of the Envy of all their Inferiours. Are the poorest, even such as are clothed in Rags, in as fair a way for Heaven, and as capable of Grace here, and Glory here­after, as the greatest Princes, as the most Illustrious and Renowned Poten­tates in the World; Then let the Poor hence learn, not to be discouraged, much less give way to murmuring and repi­ning at the Providence of God, that has put such a difference between them and their Superiors, as to the things of this World. It has seemed good to the Wisdom of God to place them below, while others are seated above; to make their condition mean and despicable, [Page 254]while the conditions of others hath ren­dered them honourable, and even ado­rable in the eyes of the inferior World. But seeing the Poor and the Rich meet together, and are in equal condition as to the best, the most excellent, and the most desirable things; What good rea­son is there why they should not be well contented with their condition, and be most thankful unto God for it? What reason have they to justify their envy­ing at the Rich and Honourable, seeing they themselves are no way inferior to them, and come no way short of them as to those things which are of greatest value, and of highest importance?

IN this Chapter we have a brief Hi­story of the Reign of Manasseh, from the Beginning of the Chap­ter to the 20th Verse. This Manasseh was the Son of Hezekiah, a most wicked [Page 258]Son, though descending from a most pious and religious Father. I say, a most wicked Son, for such he was till God was pleased to humble him, and work a Change in him. He that shall read the Account that is here, and in 2 Kings 21. given of the former Part of his Reign, and compare it with the worst of all the Kings that went before him, shall find that in all manner of abominable Wickedness he exceeded them all: His Sins were of a most hor­rid Nature; Idolatry, Witchcraft, con­sulting with Wizards, and such as had familiar Spirits; his causing his own Son to be burnt in way of Sacrifice to his Idols; his barbarous Cruelty in shedding innocent Blood in that abun­dance, that he filled Jerusalem with it from one End to the other. Moreover, as these his Sins were hainous and abo­minable in their own Nature, so were the Aggravations of them such, as great­er or higher could not easily be. These Aggravations hath the Spirit of God in the History mentioned, and in a special manner insisted on.

1. That he wrought all this Wick­edness, notwithstanding the good Ex­ample that his Father Hezekiah had [Page 259]given him, 2 Kings 21.3. 2 Chron. 33.3. 2 Kings 21.4. by his Zeal against Idola­try; That he built up again the high Places which his Father had destroyed.

2. That he built Altars in the House of the Lord, of which the Lord had said, In Jerusalem will I put my Name. Ver. 7. That he set a graven Image of the Grove that he had made in the House which God hath chosen to place his Name therein for ever. It had been an horrible Sin, if he had only built his Altars, and set his Images any where else; how much more to set them up in the House of God, the Place which God made such account of, and so highly esteemed; that he should set up his Idols in that Place, as it were in Defiance of God, and of his Worship there?

3. That he should not content him­self to have offered other Sacrifices to his Idols, unless he had also offered his own Son in Sacrifice, and caused him to pass through the Fire.

3. That he did worse than those Na­tions which God destroyed, and cast out before them for their Sins; that the fearful Examples of God's Severity a­gainst them should not deter him from committing the same and greater Abo­minations.

If you demand how this could be; how it was possible that Manasseh should do worse than those Heathen Na­tions that were cast out and destroyed for their Sins?

I answer; (1.) Manasseh and his Peo­ple had those Means of Grace which those Heathen Nations never injoyed. Manasseh and his People sinned against that Light which was never vouchsafed the Amorites; and this did not a little heighten their Sins.

(2.) Manasseh erected more Images and Idols than the Amorites had. The several Nations in Canaan generally kept themselves to those particular Gods which they called their own; but Ma­nasseh multiplied his Idols.

(3.) Those Nations were not wont to change their supposed Gods, but strictly adhered to them: Thus did not Ma­nasseh and his People; and in this Re­spect their Idolatry was worse than that of the Heathen, as God by the Prophet Jeremiah sets it forth, and aggravates it; Hath a Nation changed their Gods, Jer. 2.11. which are yet no Gods? But my People have changed their Glory for that which doth not profit. The Gods of those Hea­thenish Nations were no Gods, and yet [Page 261]those Nations would not cast them off, and take up other Gods; they stuck and adhered to them stedfastly and resolute­ly, and would not exchange them for the true God: but Manasseh and his People forsook the only true and living God that made the Heavens, and be­took themselves to the Worship and Service of false Gods; they changed their Glory (for such was the true God to them, while they owned him alone, and cleaved to him) they changed their Glory for them that were no Gods, but the Work of Mens Hands. In these Respects Manasseh did worse than the Heathen.

4. Another Aggravation of his Sin was, that whereas the shedding the Blood of one innocent Person had been a crying Sin, he shed it at such a rate, that he filled Jerusalem with innocent Blood from one End to the other; there was no Part of that great City where the Blood of innocent Persons that had been causlesly spilt, was not to be seen, and where the Cry of it might not be heard: So great and so hainous were this Man's Sins, and so high were the Aggravations of them.

Now in the Words which I have read, [Page 262]we are informed how God was pleased to deal with him; what Courses he took to reclaim him and his People; and what was the Effect thereof upon him and them. This in the General.

More particularly in the Words fol­lowing.

In the Words we have;

1st. God's great Mercy to him and his People, in calling them to Repen­tance, and in giving them warning of approaching Judgments in case they should still persevere in their Sins and Impenitency. The Lord spake unto Manasseh and to his People, as 'tis here briefly express'd, but more fully in 2 Kings 21.10, 11, 12, 13. The Lord spake by his Servants the Prophets, saying, Because Manasseh King of Judah hath done these Abominations, and hath done wickedly above all that the Amorites did, which were before him, and had made Ju­dah also to sin with his Idols: Therefore thus saith the Lord God of Israel, Behold, I am bringing such Evil upon Jerusalem and Judah, that whosoever heareth of it, both his Ears shall tingle. And I will stretch over Jerusalem the Line of Sama­ria, and the Plummet of the House of A­liab; and I will wipe Jerusalem, as a [Page 263]Man wipeth a Dish, wiping it, and turn­ing it upside down.

2dly. We have the Obstinacy and Impenitency of Manasseh and his Peo­ple; they would not hearken.

3dly. We have an Account of that further Course which God took with Manasseh, in order to his reclaiming, when gracious Calls and Invitations to Repentance, and Warnings of approach­ing Judgments, would not prevail: The Lord brought upon them the Captains of the Host of the King of Assyria, which took Manasseh among the Thorns, and bound him with Fetters, and carried him to Babylon.

4thly. We have an Account of the Effect which this severe Course had upon Manasseh: When he was in Affli­ction, he besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him.

5thly. We have the Issue of his hum­bling himself, seeking God, and pray­ing to him: God was intreated of him, and heard his Supplication, and brought him again to Jerusalem into his King­dom.

6thly. We are informed what Ma­nasseh gained, or what he learned by all this; Then Manasseh knew that the Lord he was God.

To speak of these Particulars in or­der.

1. We have in the Words God's great Mercy to Manasseh and his People, in calling them to Repentance, and giving them Warning of approaching Judg­ments, in case they should still persist obstinately and impenitently in their sinful Courses. This gracious and mer­ciful Dealing of God with Manasseh and his People may afford us these two Ob­servations.

I. That God is graciously pleased to call and invite Sinners to Repentance, and to give them Warnings of the Judg­ments that are hanging over their Heads, before he brings his Judgments upon them. This is the usual Course of God's Pro­vidence; he is not wont to surprize Men with his Judgments before he gives them any notice of the Danger they are in; but he first warns them, calls them to Repentance, and threatens them if they shall still continue in their Impenitency; and when all his Warn­ings [Page 265]are slighted, then he strikes. Thus he warned the old World, and called them to Repentance by the Preaching of Noah, all the while the Ark was a building. Thus by the Prophets he called the Jews to Repentance, and threatned them with the Captivity, if they repented not. Thus Christ him­self called them to Repentance; and in case of their Impenitency still persisted in, threatned the utter Desolation and Destruction of the Temple and City of Jerusalem by the Romans.

Now the Reasons why God is pleased thus to deal with Sinners; why he thus calls them to Repentance, and gives them warning before he strikes, are principally these two.

1st. That by their timely Repen­tance and Reformation they may pre­vent his Judgments; and that he may have no Occasion of using that Severity against them, which if they repent not, will be necessary both for the Vindica­tion of his Honour, and in order to their Humiliation and Reformation: God doth not afflict willingly, Lam. 3.33. nor grieve the Children of Men. He takes no De­light in severe Courses, unless where there is a Necessity of them, in re­gard [Page 266]that gentler Means do no Good.

2dly. He gives Warning, calls to Re­pentance, and promises Mercy upon Repentance, before he strikes; to the End, that if Men will take no Warn­ing, if sin they will, and persevere still in their Sins, whatever it costs them, the Justice of his Proceedings against them may be cleared, that the Sinners themselves may be rendred inexcusable, and every Mouth may be stopped, or be enforced to acknowledg that he is righteous, even when he punisheth them most severely.

Ʋse 1. If God be so gracious as to call to Repentance, and give Warnings before he strikes, let us not be uncon­cerned at such Warnings, let us not flight them or contemn them; neither let our Hearts fret or rise against them, but humbly, patiently, and thankfully entertain them, and carefully improve them. If God's Design in them be to prevent Punishments, let not us by our slighting and disregarding them, draw those Evils upon our selves which they are designed to keep off. 'Tis a dange­rous thing not to take Warning when 'tis given us, when God gives it that he [Page 267]may bring us to Repentance by it. The Admonition that Ely gave his Sons, and the Representation that he made to them of the Danger of their sinful Pra­ctices, was in effect a Warning from God: but they regarded it not; and what was the Issue but their Ruine? The Spirit of God saith, 1 Sam. 2.25. That they hearkned not to the Voice of their Father, because the Lord would slay them. Psal. 68.21. God shall wound the Head of his Enemies, and the hairy Scalp of every one that goeth on still in his Trespasses. And the making good of this Threatning may They a­bove others expect, that still go on in their Trespasses against Warnings; and especially if they still go on against ma­ny Warnings. Prov. 29.1. He that being often re­proved hardneth his Neck, shall suddenly be destroyed, and that without Remedy. Do we believe this? If we do, how should we hasten to make our Peace with God; especially such of us as have long gone on in our Sins against all Warnings and Calls to Repentance? We may think perhaps that because we have been long warned and threatned, and yet still God holds his Hand, and forbears to strike, we are in no Danger; it may be the long Patience which God [Page 268]hath exercised towards us, makes us re­gardless of his Warnings: and now at length we begin to make account that we may safely enough go on in our old Ways, there is no such Danger as hath been pretended. But let us take heed how we thus abuse the Patience and Long-sufferance of God. Whatever our present Thoughts are, or how much so­ever we may now flatter our selves, these two things we shall certainly find in the end.

1. That how long soever God may bear with us, yet he will fulfil his Threatnings in the end, unless by our Repentance we prevent them. Heaven and Earth shall rather pass away, Mat. 24.35 than any one Word that he hath spoken, shall fall to the Ground.

2. The longer God is pleased to bear with us, and wait for our Repentance, the more severely will he handle us at last, if still we refuse to be reclaimed. Long-continued and abused Patience u­sually ends in Fury. I kept silence, said God to the wicked Man, the obstinate Sinner that would not be reclaimed; I had long Patience with him: And thou thoughtest that I was such a one as thy self; My Forbearance of thee made thee [Page 269]think that I was much of thy mind, and had no great dislike of thy evil Ways: Psal. 50.21, 22. But I will reprove thee, and set thy Sins in order before thee. Consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver you. As if he had said, Though I have born long with thee, yet thou art much mistaken if thou thinkest that I will always bear with thee: The longer I stay, the more terrible and irresistible will my Judg­ments be when I reckon with thee, and come upon thee at last.

Ʋse 2. If God be pleased to call Sin­ners to Repentance, and to give them Warning before he punishes them; then let all such as are punished, justify God, and acknowledg that they suffer justly, and that they have no reason to com­plain of God, but of themselves: For having offended, and deserved Punish­ment, God gave them Warning before he would correct them; but they would not take Warning. If they be punish­ed, they may thank themselves; they might by their Repentance have pre­vented it, but they would not.

Ʋse 3. The same Consideration should also perswade Sufferers to bear with Pa­tience what God is pleased to lay upon them for their Sins. They have wil­fully made themselves Sufferers, and drawn those Evils upon themselves, which God would never have inflicted on them, if any Warnings would have made them sensible of their Danger, and have reclaimed them; if any Calls and Invitations to Repentance, and Of­fers of Mercy would have prevailed with them, taken them off from their sinful Courses, and gained them. Is there not all the reason in the World, that they should undergo with Patience those Evils which they would bring up­on themselves, notwithstanding all the Means which God made use of to keep them off? Hab. 2.10. Thou hast consulted Shame to thy House, said God to the King of Ba­bylon. When impenitent Sinners will take no Warnings, when they will not be perswaded to take that Course by which alone Punishments may be pre­vented, they consult Punishments to themselves. Whatever a Man suffers, he may say to himself as God said to his People, Jer. 4.18. Thy Way and thy Doings have [Page 271]procured these things unto thee. He that shall consider this, cannot but acknow­ledg that his Impatience under God's afflicting Hand is most unreasonable.

II. Another Observation from God's speaking to Manasseh and his People, from his forewarning them of approach­ing Judgments, and calling them to Repentance, is, That God is pleased to give warning to the greatest Sinners be­fore he punisheth them, and to call them to Repentance, that they may use the Means for escaping those his Judgments, which without Repentance will inevitably over­take them, and come upon them. Such a Sinner was Manasseh, whose monstrous Wickedness and horrid Abominations we have in part been acquainted with before. And as for his People, we may well suppose that they also were prodi­giously wicked, and ripe for the Sickle, for the Sickle of the Wrath of God, see­ing many of them must needs concur with Manasseh in those his Sins, and were together with him jointly threat­ned with those terrible Judgments that are mentioned, 2 Kings 21. So then both Manasseh and his People had arri­ved at a fearful pitch of Wickedness: [Page 272]and yet as wicked as they were, God gives them fair Quarter; he warns them before he will pour out the Vials of his Wrath upon them, and calls them to Repentance, that they might not say when his Judgments should take hold of them, that they would have repent­ed if they had known the Danger they were in, and sufficient Warning had been given them in season. The Age before the Flood was desperately wick­ed, insomuch that it's said, it repented the Lord that he had made Man on the Earth, Gen. 6.6. and that it grieved him at the Heart: So is God pleased to set forth the Wickedness of Mankind in those Times, speaking after the manner of Men. So again 'tis afterwards said, that all Flesh had corrupted his Way upon the Earth, Ver. 12, 13 and that the Earth was filled with Violence. And yet tho Mankind had so wofully degenerated, and the World was so fearfully corrupted, and so universally depraved, that only eight Persons, Noah and his Family, were preserved; yet God did not presently sweep them all away with the Beesom of Destruction, but gave them warning of the Flood 120 Years before it came, Ver. 3. and waited for their Repentance all the [Page 273]while that the Ark was a preparing. 1 Pet. 3.20. The Jews were desperately wicked be­fore the Captivity, as by the Descripti­ons of their grievous Sins, and univer­sal Corruption, which we meet with in the Prophets, may be seen; and yet God did not immediately call for their Enemies to fall upon them, and carry them away Captives, but raised up and sent them many Prophets to forewarn them of the Captivity, and call upon them for Humiliation and Reformation, that the Miseries threatned might not come upon them. The Wickedness of the Ninivites was great, Jonah 1.2. and came up before God; and yet God would not presently destroy them, but gave them Warning by the Prophet Jonah, sent to them on purpose, who cried and so­lemnly proclaimed in the City, saying, Jonah 3. [...]. Yet forty Days and Niniveh shall be over­thrown. How extreamly wicked and universally corrupt the Jewish State was immediately before the coming of Christ, is evident from the Prophecy of Malachi, the last of the Prophets; and yet the fatal Day of their Visitation did not presently come upon them and sur­prize them; but our Saviour by his Preaching called them to Repentance, [Page 274]and forewarned them of the Destructi­on of Jerusalem, and the Miseries at­tending it. Now the Reasons of this Point are the same with those of the former; he calls the greater Sinners to Repentance, and forewarns them of the dangerous and fearful Consequents of their continued and final Impeni­tency, that he may thereby bring them to Repentance, and prevent their Pu­nishment, if it may be; or that in case they repent not, they may be rendred inexcusable, and that the Righteous­ness of his Severity against them when he reckons with them, may be justified and cleared.

But you may here object against what hath been said; Doth not God often sur­prize wicked Men with his Judgments? Doth not his Wrath fall upon them on a sudden many times, and when they least fear it? Doth it not often take hold of them in the height of their car­nal Security, and when they do not so much as dream of any Danger they are in? And is not this to be suddenly and unexpectedly surprized by his terrible Judgments? So the Destruction of wicked Men cometh as a Whirl-wind; Prov. 1.27. that is, both suddenly and irresistibly. [Page 275]So Christ, speaking of the last Judgment at the End of the World, saith, that as a Snare it shall come on all them that dwell on the Face of the whole Earth. Luke 21; 35. It should suddenly and unexpectedly sur­prize them, as the Bird is surprized that is taken in the Snare. So again, 1 Thess. 5.2, 3.— The Day of the Lord so cometh as a Thief in the Night. For when they shall say, Peace and Safety, then sudden Destruction cometh upon them, as Travail upon a Woman with Child; and they shall not escape.

To this I answer, That these, and di­vers other Scriptures to the same pur­pose, are no way contrary to what hath been said concerning God's giving Warning to the greatest Sinners, and his calling to Repentance before he pu­nisheth. For,

1. That wicked Men are often sud­denly overtaken and surprized with God's terrible Judgments, is not for want of being warned, but because they will not take Warning: Though they be told from Day to Day of the Judg­ments of God that seem to be even at the Door, and ready to light upon them, yet they will not believe it; and so whensoever the Judgments of God come [Page 276]upon them, they are surprized; and they come when they think not of them, when they look not for them.

2. 'Tis most just with God that they who have contemned many former Warnings, and would take no Warn­ings, should at last have no Warning. And this is that which is expresly threatned, Rev. 3.2, 3. where Christ speaking to the Angel of the Church in Sardis, saith, Be watchful, and strengthen the things that are ready to die, for I have not found thy Works perfect before God: Remember therefore how thou hast re­ceived and heard, and hold fast and repent. Here is Warning sufficient: If there­fore thou shalt not watch, I will come on thee as a Thief, and thou shalt not know what Hour I will come upon thee. That is in Effect, If thou wilt take no Warn­ing, when I at length come upon thee to punish thee, thou shalt have no Warning. And so much by way of Answer to that Objection.

Now to apply very briefly what hath been said concerning this Observation.

Ʋse 1. If God be graciously pleased to call the greatest Sinners to Repen­tance, and to give them Warning be­fore [Page 277]he punisheth them, then have the greatest Sinners abundant Incourage­ment to come in to God, and to indea­vour to make their Peace with him, how long soever they have stood out against him: They may be sure God would never call them to repent, and invite them to come in to him, unless he were most willing to entertain them, and bid them welcome when they come. Far be it from you to harbour such un­worthy and dishonourable Thoughts of God, as if he would invite you to come in to him, and then reject you and cast you off when you do come. Whatever your Sins have been, they shall not hin­der your being reconciled to him, and your making your Peace with him, if at length you lay down your Arms that you have taken up against him, and cast your self upon his Mercy. But then,

1st. You must do it sincerely and cor­dially; you may not dally with God, pretending to lay down your Arms to Day, and taking them up again to Mor­row. If you expect to find Mercy with him, you must return to him with your whole Heart, and not feignedly.

2dly. You must come in to him speedi­ly, you must do it immediately. He that saith he will repent hereafter, he will repent to Morrow, doth not re­pent to Day; and for ought he knows may be in another World before the Morrow cometh.

Ʋse 2. If God be graciously pleased to call the greatest Sinners to Repen­tance; then let us not utterly despair of any whom God calls; let us not be discouraged from using Means for the Conversion of any, for whose Conver­sion God is still using Means; let us not be weary of waiting for the Conversion of any, for whose Conversion God is still waiting.

There are two things that in this Case usually discourage us, and make us weary of using Means for the re­claiming of Sinners.

1st. If Means have been long used, and no Good hath been done upon them, no Change for the better hath appeared in them.

2dly. If, as sometimes it is, the Means that have been made use of for reclaim­ing them, and reducing them from the Error of their ways, have made them [Page 279]worse, more obdurate, more obstinate, more opposite to what is offered them, and laid before them for their Good. When thus it is, we are very apt to say, To what Purpose should any further Indeavours be used for gaining them who will not be gained, and on whom all Labour that is bestowed is lost? But notwithstanding all this, if God be still pleased to call upon them to return, though they turn the deaf Ear to all his Calls, why should we think it much to be still calling on them? Though they hitherto stop their Ears, yet God can bore and open their Ears when he pleaseth; and we know not but that he may yet shew Mercy to them in conquering them and subduing them to himself by his Grace, how long soever and how obstinately soever they have persisted in their Impenitency: where­fore let us go on to do our Duty in or­der to their reclaiming, and let God do what seemeth good in his Eyes.

So I have done with the first Particu­lar in the Text; God's great Mercy to Manasseh and his People that had so highly provoked him; he was graci­ously pleased to call them to Repen­tance, and to give them Warning of [Page 280]those Evils that were approaching, and would certainly overtake them, and come upon them if they should still persevere in their sinful Courses. How much soever they had provoked him, he would not bring his Judgments upon them till he had first dealt with them by his Prophets, to make them sensible of their Danger, and to bring them to Repentance.

Now followeth the second Particu­lar, the Impenitency and Obstinacy of Manasseh and his People; They would not hearken. 'Tis not said, They did not hearken, but they would not hearken. Which Words imply a wilful disregard­ing and rejecting of those Admonitions, Reproofs and Warnings that were gi­ven them by the Prophets.

Whence we may observe;

That wicked Men that have long gone on in a Course of Sin, come sometimes to that Degree of Obstinacy and Hardness of Heart, that no Calls or Invitations to Re­pentance, no Warnings of impending and approaching Judgments will work upon them.

This their Obstinacy is many ways set forth and represented to us in the [Page 281]holy Scriptures. The Psalmist com­pares such wicked Men to the deaf Ad­der, that stoppeth her Ears, Psal. 58.4, 5. and will not hearken to the Voice of the Charmer, charming never so wisely: The meaning is, nothing can be so fitly spoken, but that they refuse to hearken to it. And as they stop their Ears, so they close their Eyes; When thy Hand is lifted up, Isa. 26.11. they will not see. So of the perverse and obstinate Jews that lived in the Prophet Zechariah's time, 'tis said, Zech. 7.11, 12. that they re­fused to hearken, and pulled away the Shoulder, and stopped their Ears, that they should not hear: Yea, they made their Hearts as an Adamant Stone. Of this Unteachableness and Obstinacy of Spi­rit God complains, saying, Psal. 81.11 My People would not hearken to my Voice, and Israel would none of me. To the same Effect is that most affectionate Speech of our Saviour, O Jerusalem, Jerusalem, Matth. 23.37. how often would I have gathered thy Children together, even as a Hen gathereth her Chickens under her Wings, and ye would not? Yea sometimes so far are wicked Men from hearkning to those gracious Calls and merciful Invitations to Re­pentance which God vouchsafeth them, that they cannot endure any Man that [Page 282]shall indeavour to make them sensible of their evil Ways, and to withdraw them from their Sins. Upon this Ac­count it was that Ahab counted Elijah his Enemy: 2 Kings 21.20. Hast thou found me, O mine Enemy? said he, when the Prophet came to reprove him, and to denounce the Judgments of God against him and his Family for their Sins. And so impati­ent were ungodly Men of being re­proved in the Prophet Isaiah's time, that they studied to do what Mischief they could to such as should attempt to re­prove them: They make a Man an Of­fender for a Word, and lay a Snare for him that reproveth in the Gate, Isa. 29.21. saith that Prophet. The like Complaint we have, Amos 5.10. They hate him that rebuketh in the Gate, and abhor him that speaketh uprightly. Now there are several things that make wicked Men the more obstinate, and that are, if not Causes, yet Occasions of their turning the deaf Ear to all those Calls and In­vitations to Repentance, which God vouchsafeth them. Such as are,

1st. Outward Prosperity. When the World smiles upon them, when they live at Ease, and injoy whatever Heart can wish; this through the Corruption [Page 283]of their Hearts puffs them up with Pride, and makes them slight whatever is offered them, or laid before them for the Good of their Souls. This ill Ef­fect had outward Prosperity upon Jeho­jachin; Jer. 22.21. I spake unto thee in thy Prosperi­ty, and thou saidst, I will not hear. To the same Purpose is that of the Psalmist, who speaking of wicked Men, saith, Because they have no Changes, Psal. 55.19 therefore they fear not God. Because they are not harassed with Afflictions, nor emp­tied from Vessel to Vessel, therefore they regard not God's Calls to Repen­tance, nor his Threatnings: He may say what he pleaseth, he may threaten them as severely as he will, they are not moved at it, nor concern themselves with it.

2dly. Another thing that makes them the more obstinate, is, their not belie­ving the Threatnings and Denunciati­ons of Judgments against them for their Sins. Thus the old World not belie­ving what God had threatned concern­ing the Destruction of the World by the Flood, still continued in their Sins, and repented not, till at length the Flood came upon them, and took them all away, excepting only those few Per­sons [Page 284]that found Grace in the Eyes of God to be exempted from that dreadful Judgment. So though God had often by his Prophets threatned the Captivi­ty, yet the profane and obstinate Jews putting far off the evil Day, and giving no Credit to the Threatnings, would not be brought to Repentance. Such were they whom the Prophet Zephany described, who being setled on their Lees, Zeph. 1.12. said in their Hearts, The Lord will not do Good, neither will he do Evil: that is, he would neither fulfil his Pro­mises, nor make good his Threatnings; they believed neither the one nor the other.

3dly. Another thing that makes wicked Men the more obstinate, and that hardens them against all Invitati­ons and Calls to Repentance, is the abused Patience and Long-sufferance of God towards them: Because God hath long born with them, therefore they think he will always bear with them; because waiting for their Repentance, he doth not speedily put his Threatnings in Execution, therefore they make ac­count he will never put them in Execu­tion. Eccles. 8.11. Because Sentence against an evil Work is not executed speedily; therefore [Page 285]the Heart of the Sons of Men is fully set in them to do Evil. If Punishment be but deferred and respited for a time, to see if Offenders will not bethink them­selves, and by their Repentance pre­vent that Severity which else must be used against them, even this makes them think they are now in no Danger of being punished, and so they are in­couraged to go on in their Sins. Thus the wicked Jews incouraged themselves in their sinful Courses, and in their car­nal Security, saying, Ezek. 12.22. The Days are pro­longed, and every Vision faileth. As if they had said, the Prophets terrify us with sad Visions, and severe Threat­nings and Denunciations of approaching Judgments; but nothing comes of it, all their Visions fail, and we are still in Safety, and so we trust we shall be, not­withstanding all the Frights they would put us into.

4thly. Another thing, and indeed the chief thing that makes wicked Men so obstinate as that they stop their Ears against all Solicitations and Calls to Re­pentance, is the most intire League that there is between them and their Sins: So dearly do they love their Sins, that they cannot indure to think of parting [Page 286]with them. Whatever can be said to take them off from their Sins, is of no Account, signifies nothing with them; injoy their Sins they will, whatever comes of it: They are perfectly deaf to all Charmings that tend to the making a Separation between them and their Lusts. Thus were the Jews so sondly in love with the idolatrous Services of foreign Nations, that after them they would, nothing should withhold them: I have loved Strangers, Jer. 2.25. saith Judah, and after them will I go. Now to apply ve­ry briefly what hath been said concern­ing this Point.

Ʋse 1. If wicked Men that have long gone on in a Course of Sin, may and do sometimes come to such a Degree of Obstinacy and Hardness of Heart, that no Admonitions, no Reproofs, no In­vitations or Calls to Repentance, no Warnings of approaching Judgments will work upon them, then let no Man that treats with Men about the Con­cernments of their Souls, think it strange if he sometimes meet with such Men. The World is full of such Men, and ever hath been. The Prophets and A­postles, and our Saviour Christ himself, [Page 287]had to do with such Men: And these later Ages of the World are not bet­ter.

But you will say, What's to be done when we meet with such Men? Must we let them alone, because as far as we can see, they are such as hate Instruction, and cast the Words of God behind their back, as the wicked Man is described, Psal. 50.17.

I answer, No. For,

1. We know not Mens Hearts; and therefore though they seem to be obsti­nate and incorrigible, yet there may be some Convictions within, and some se­cret Relentings that we cannot discern.

2. If they should really be as obsti­nate and incorrigible as they seem to be, and much worse, yet God can work upon them, and change their Hearts, if he please. No Heart is so hard but he can soften it; no Heart is so obsti­nate but he can subdue it. Wherefore God laid an express Charge upon Eze­kiel to speak to a perverse and obstinate People, though in all Probability his Labour would be lost upon them: Thou Son of Man shalt speak my Words unto them, whether they will hear, Ezek. 2.7. or whether they will forbear, for they are a rebellious [Page 288]House. And this he is enjoined to do with all Freedom and Boldness, not­withstanding all the Enmity and fierce Opposition which he might thereby procure from such wicked and unreaso­nable Men as they were with whom he had to do. Ezek. 2.6. Thou Son of Man, be not a­fraid of them, neither be afraid of their Words, though Briars and Thorns be with thee, and thou dost dwell among Scorpions; be not afraid of their VVords, nor be dis­mayed at their Looks, though they be a re­bellious House. And so the Prophet Isaiah, who had to do with the same perverse and obstinate People, must de­liver his Message, though God in ef­fect told him before-hand, That no Good was to be done upon them, they would rather be worse than better by all that he should say to them: Go and tell this People, Isa. 6.9, 10. saith he, 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. Speak he must unto them, though God foreshewed that this would be the Effect of all his Indeavours with them for their Good.

Ʋse 2. If wicked Men that have long gone on in a Course of Sin, may come at length to that degree of Obstinacy and hardness of Heart, that no Admo­nitions, no Reproofs, no Calls or Invi­tations to Repentance, no Warnings of approaching Judgments will work up­on them; how great a Mercy then is it, and ought it to be acknowledged, if God be pleased to give any Man a soft and tender Heart, an humble and tea­chable Spirit; if there be a Willingness to attend to wholsom Counsels, a Wil­lingness to be instructed, to be admo­nished, and when need is to be repro­ved; if God be pleased so to frame a Man's Heart, and so to break and take down his Spirit, as that he can take Admonitions and Reproofs in good part, as that he can receive them pati­ently and thankfully, as that he can say with David, Psal. 141.5 Let the Righteous smite me, it shall be a Kindness; let him reprove me, it shall be an excellent Oil which shall not break my Head? 'Tis certainly mat­ter of great Thankfulness, if God be pleased to give any Man such a Frame of Heart, such a Temper of Spirit: If it be thus with you, if Counsels, Ad­monitions [Page 290]and Reproofs upon just Oc­casions are welcome and acceptable to you; if you cannot only submit to them patiently, but gladly and thankfully en­tertain them, and bless God for them. Consider, God might have given you up to as great a measure of Obstinacy and Perverseness as that of the most obdu­rate and refractory Person in the World, that scorns to be admonished, that hates Instruction, and is ready to fly in the Face of any Man that shall reprove him. Your Spirit might have risen, and tu­multuated within you as impetuously; your Corruption might have boiled up, and run over as violently against any Man that should endeavour to make you sensible of your Sin, as his that is most impatient of Reproof, or of what­ever else might conduce to the Good of his Soul. Say therefore to your self, Who maketh thee to differ from ano­ther? Hast thou not the same natural Corruption that the very worst, the most obstinate Sinners have? And who is it that restrains that Corruption in thee, and keeps it from breaking out in the most fierce and violent Opposition a­gainst Reproof and Christian Admoni­tion, but he that hath placed the Sand [Page 291]for the bound of the Sea, by a perpetual Decree that it cannot pass it? and though the Waves thereof toss themselves, yet can they not prevail; though they roar, Jer. 5.22. yet can they not pass over it, as the Pro­phet speaks.

Ʋse 3. If wicked Men that have long gone on in a Course of Sin, may come at length to that degree of Obstinacy and hardness of Heart, as that no Ad­monitions or Reproofs, no Calls or In­vitations to Repentance, no Warnings of approaching Judgments will work upon them; then let all impenitent Sin­ners take heed how they still persevere in their evil Ways, lest by degrees they come to this woful Estate, that nothing that can be said to them will move them at all, or do them any Good, will rouze them up, or awaken them to Repen­tance. This is a most lamentable Con­dition, a most fearful Estate, an Estate to be trembled at: And yet in this fear­ful Estate will your Perseverance in your evil Ways at length end. Wherefore let me intreat you to endeavour to break off your Sins by Righteousness, as Da­niel counselled Nebuchadnezzar to do, Dan. 4.27. to break off your Sins speedily while [Page 292]there is any sense of Sin, any little Ten­derness of Conscience yet remaining; before your Heart be so hardned, as that you be past feeling; before your Consci­ence comes to be seared as with an hot Iron, 2 Tim. 4.2. as the Apostle speaks; before you be given up to a reprobate Mind, Rom. 1.28. as again the same Apostle speaks.

Now to the end we may never be thus given up, let us endeavour to be always ready and willing to hear what­soever God shall be pleased to speak, whoever be the Instruments by whom he speaks to us: Let us endeavour to have both our Ears and our Hearts open to take in and receive whatsoever Coun­sels, Admonitions, Reproofs or War­nings shall be given us from him. And here let us consider;

1. That 'tis a thing most pleasing and acceptable to God, when a Man is not regardless of what he speaks, but seriously minds it, takes it to Heart, and is affected with it. To this Man will I look, Isa. 66.2. saith he, even to him that is poor, and of a contrite Spirit, and that trembleth at my Word. A most remar­kable Instance of the gracious Respect that God hath to this Frame of Spirit, is that which is recorded in 2 Kings 22. [Page 293]There we find that when Shaphan the Scribe had read the Book of the Law, that had been found in the House of the Lord, before Josiah the King, and all the Curses and Threatnings contained therein, as we may suppose; Josiah took it so to Heart, that he rent his Clothes, and sent immediately to enquire of the Lord for himself, for the People, and for all Judah, concerning the Words of the Book: For, said he, Ver. 11, 12, 13. great is the Wrath of the Lord that is kindled against us, be­cause our Fathers have not hearkned to the Words of this Book, to do according to all that is written therein concerning us. So deeply was Josiah affected with what God had threatned against that People for their Sins. But now how did God take it at his Hands, that he was thus affected? This you may see in the An­swer which Huldah the Prophetess, of whom he enquired, returned him at ver. 18, 19, 20. where she having assu­red that People, that whatsoever Evils God had threatned should certainly come upon them, she adds, with refe­rence to Josiah, a very gracious Answer from the Lord: But to the King of Ju­dah which sent you to enquire of the Lord, thus shall ye say to him, saith she; Thus [Page 294]saith the Lord God of Israel, As touching the VVords which thou hast heard; because thine Heart was tender, and thou hast humbled thy self before the Lord, when thou heardest what I spake against this Place, and against the Inhabitants there­of, that they should become a Desolation and a Curse; and hast rent thy Clothes, and wept before me; I also have heard thee, saith the Lord: Behold therefore I will gather thee unto thy Fathers, and thou shalt be gathered into thy Grave in Peace, and thine Eyes shall not see all the Evil which I will bring upon this Place.

2. Consider, that to stop a Man's Ears, and to harden a Man's Heart a­gainst such Counsels, Admonitions and Warnings, as God is pleased to give him, is a thing highly displeasing to him, as from the Scriptures afore-cited appears.

I now go on to the third Particular in my Text, the Course which God was further pleased to take with Manasseh in order to his reclaiming, when gracious Calls and Invitations to Repentance, and Warnings of approaching Judg­ments would not prevail. The Lord brought upon them the Captains of the Host of the King of Assyria, which took [Page 295] Manasseh among the Thorns, and bound him with Fetters, and carried him to Babylon.

Whence we may observe,

That when other Means prove ineffectu­al for the reclaiming of impenitent and obstinate Sinners, God is pleased to make use of Afflictions.

'Tis true, God can effectually reclaim and convert the most stubborn and ob­stinate, the most obdurate and hard­hearted Sinners without Afflictions. He needs not take the Rod in hand to do his Work upon them. He that made Hearts, can remake them; he can change and renew them when he pleaseth, and how he pleaseth. He can do it by Means, and he can do it without Means. He can create and infuse Grace in an In­stant; he can in the twinkling of an Eye, without the Intervention or Ser­vice of any created Instrument, trans­form the filthiest, the most loathsom and abominable Sinner into a Saint, a Devil into an Angel of Light. There is nothing too hard for him, who being Omnipotent, can do whatsoever he plea­seth. But yet however, ordinarily he makes use of Afflictions for humbling and reclaiming obstinate Sinners, when [Page 296]other Means prevail not. And seeing he doth make use of Afflictions, we must conclude that he judgeth that the best and fittest Course, for otherwise he would not make choice of it. We may perhaps in favour to our selves, be apt to think this great Work might be much better effected without Afflictions. Our carnal Wisdom may apprehend that it would more conduce to the exalting and magnifying of God's Power and Goodness, if this great Work of chan­ging and renewing the Hearts of obsti­nate Sinners were effected by the im­mediate Hand of God, and the power­ful Operation of his Spirit on the Heart, without the Suffering, the Smart, or Durance of the Sinner. But alas! who are we that we should presume to op­pose our foolish Reasonings against his Infinite Wisdom? Whatever our dark, selfish and partial Reason may suggest to the contrary, that must needs be the best and fittest Course that could be ta­ken which God hath pitched on: no better Course could be thought on, no wiser Method could be devised for bringing Sinners to Repentance, and for working a Change in them, than that which he hath made choice of. When [Page 297]we have considered the Matter, this we must of necessity grant, unless we will make our selves wiser than God, unless we will take upon us to dictate and pre­scribe to him a better way than he hath contrived.

Now for the Proof and Confirmation of this Point, that God is pleased to make use of Afflictions for the reclaim­ing of obstinate Sinners, when other Means prevail not, I need not say much; our own Experience is a sufficient Con­firmation thereof. There is no Man that hath observed God's Dealings with the Sons of Men, but must have taken notice that nothing is more ordinary in the Course of God's Providence, than to bring them home to himself by Af­flictions, who will not otherwise be re­duced from the Error of their ways. And as he takes this Course with wicked Men to convert them, so he takes the same Course with his Children to recal them, and to bring them into the right way again when they have gone astray. This was the Course which he took with David, as he himself acknow­ledgeth: Psal. 119.67. Before I was afflicted I went a­stray, but now I keep thy Word. And again; Ver. 71. It is good for me that I have been [Page 298]afflicted, that I might learn thy Statutes. He means, that he might so learn God's Statutes as to practise them, and frame his Life and Conversation according to them.

Now to apply this Truth briefly.

Ʋse 1. If God be pleased to make use of Afflictions for reclaiming and redu­cing Sinners, when other Means will not prevail; then if Men be wise, and if they would prevent and keep off Af­flictions, it concerns them to improve those other Means which God makes use of; I mean, Instructions, Admoni­tions, Reproofs and Warnings, hum­bling themselves for their Sins, and re­forming their Lives, that so God may not bring those Afflictions upon them which will be grievous to them. What Folly and Madness is it when Men will put God to lay sore and grievous things upon them, because they will not be wrought upon by gentler Means? So­lomon saith, Prov. 17.10. A Reproof entreth more into a wise Man, than an hundred Stripes into a Fool. So then in the Judgment of So­lomon, he is a wise Man into whom a Reproof enters; that is, on whom it [Page 299]makes Impressions, and by whom it is entertained and improved: Prov. 12.1. but he that hateth Reproof is brutish. He is so far from being a wise Man, that he is scarce a Man; he is more like a Brute than a Man; he understands not his own In­terest, which is to take Reproofs to Heart, to be affected with them, and to make a good Use of them, and not by rejecting them to draw those Evils upon himself which he might avoid if he would. Consider this, you that are now admonished, reproved and warn­ed, but will not hearken: Do you know what you do? As much as in you lies, you put the Rod into God's Hand to correct you severely, and to make you smart sorely, to try if that Course may not take better Effect upon you than those milder Courses which he hath hitherto taken with you. Why should you consult and procure Sorrow, Sufferings and Smart to your self? How much better had it been for Manasseh to have hearkned to the Message of the Lord, brought to him by the Prophets, and not by his Disobedience and Obsti­nacy to have procured the Captains of the Host of the King of Assyria to be sent against him, to bind him with Fet­ters, [Page 300]and carry him to Babylon? When we suffer for our Sins, then we condemn and cry out against our selves, that we should be so foolishly obstinate as not to hearken to good Counsel when time was, whereby we might have prevent­ed our Sufferings. But so it is, that in things of this Nature we seldom learn Wit till we have bought it, and paid dearly for it.

Ʋse 2. If God be pleased to make use of Afflictions to reclaim and reduce Sinners when other Means will not pre­vail, then let such as are afflicted be careful that they do not impatiently murmur, and fret against the Lord who correcteth them. For,

1. They may thank themselves that they are corrected; they have been the Authors and Procurers of their own Sufferings. If they would have been humbled and reformed by gentler Means, there would have been no need of those severer Courses which now are taken with them. God is not forward to correct; he takes no such Delight in correcting, as to take the Rod in Hand when there is no need of it. He doth not afflict willingly; he never doth it [Page 301]but when there is great Cause for it, and our obstinate Perseverance in our Sins against all other Means makes Cor­rection necessary.

2. They have so little Reason to fret and murmur against God for correcting them, that they have great Cause to be thankful to God for his Care of them, and that he doth not leave them now to themselves, and suffer them to go on in their Sins to their Ruine, seeing they refuse to hearken to him, and harden their Hearts against all good Counsels, Admonitions, Reproofs and Warnings by which he hath solicited and pro­voked them to Repentance. Having found them so perverse and refractory, how justly might he now rid his Hands of them, look no more after them, but give them up to their own Hearts Lust; Psal. 81.12 and let them alone to walk in their own Counsels; as in the like Case he dealt with Israel? 'Tis an Argument of his great Love to them, that he will make Trial of all sorts of Means whereby they may be brought to Repentance, before he will utterly cast them off, and meddle no more with them, or concern himself any further about their Good.

Ʋse 3. If God be pleased to make use of Afflictions for reclaiming and redu­cing of Sinners, when other Means prevail not, then let such as are afflict­ed indeavour to comply with God's De­sign in afflicting them. They would not be won by gentler Means, and therefore now God is trying whether his Rod may not effect that Good in them which his Word alone would not. Be not so obstinate and refractory as to render all Means ineffectual which God makes use of for reclaiming you, as to defeat and frustrate the Design of all those Methods of his Wisdom and Good­ness by which you might be gained, and be brought home to him. Labour to answer God's End in correcting you, and be perswaded to hear the Rod, as God by the Prophet enjoins. Mich. 6.9. Although you have stopped your Ears against the Word; let not the same Complaint be taken up against you that was taken up by the Prophet against the Jews: O Lord, Jer. 5.3. are not thine Eyes upon the Truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive Correction [...] they have made their Faces harder than a [Page 303]Rock, they have refused to return. Search after, and indeavour to find out the Sins for which God hath a Controversy with you; be truly humbled for them, ear­nestly seek unto God for the Pardon of them; cast them off, and forsake them. If God's Chastisements take you not off from your Sins; if no Severities will imbitter them to you, and make you willing to leave them, then what remains but that God should look upon you as an incorrigible Person, as one whose Disease is incurable, and so leave you to perish in your Iniquity? Thus God left Ephraim to take the Course which pleased him, when it appeared that his Heart was so set upon his Idols, that nothing would bring him out of love with them: Hos. 4.17. Ephraim is joined to Idols, let him alone. To be thus let alone, is that indeed which wicked Men would have; they would still gra­tify their Lusts, go on in their Sins qui­etly, and not be disturbed in the En­joyment of them. This is in their Account the greatest Happiness: but 'tis indeed the most dreadful Effect of God's highest Indignation against them. It were a thousand times better, and more eligible, that all the Calamities [Page 304]and Miseries in the World should light upon a Man, than that God should say of him, He is an obstinate and incorri­gible Sinner, he is one that will not be reformed by any thing that I have said or done; wherefore let him alone, let him take his Fill of Sin, he shall have no more Disturbance from me till I come to reckon with him once for all. Do you not tremble at the fearful State of such a Man? If you do not, you just­ly may. O take heed lest by your stubborn and obstinate Perseverance in your Sins against all Means for reclaiming you, you at length bring your self into it.

And this may suffice to have been spoken concerning that Point. The Point which I have now last spoken to, was but general, as arising from the Consideration of the Course, in general, which God took with Manasseh for hum­bling and reclaiming him: when gen­tler Means did no Good upon him, God made use of Afflictions.

I come to a more particular Conside­ration of that Affliction which God was pleased to lay upon him; The Lord brought upon them, upon him and his People, the Captains of the Host of the [Page 305]King of Assyria, and they took Manasseh among the Thorns, and bound him with Fetters, and carried him to Babylon. And here;

1st. Whereas 'tis said, that the Lord brought upon them the Captains of the Host of the King of Assyria,

We may observe, That 'tis of God that one Nation makes War against a­nother; that one Country invades ano­ther, and subjects it to all the Miseries and Calamities of the Sword. This is frequently in the holy Scriptures ascri­bed to the over-ruling Providence of God, and that not only in way of mere Permission, but so as God is made in some Sense the Author and Procurer of Wars and Invasions, and the Inflicter of all the Miseries that attend them. Here the Lord is said to have brought upon Manasseh and his People the Cap­tains of the Host of the King of Assy­ria. Thus in 2 Kings 24.2, 3, 4. we read, that the Lord sent against Jehoia­kim Bands of the Chaldees, and Bands of the Syrians, and Bands of the Moabites, and Bands of the Children of Ammon; and that he sent them against Judah to destroy it, according to the Word that he had spoken by his Servants the Prophets. [Page 306]And by way of further Confirmation that all this was of God, it follows in the next Words, Surely at the Command­ment of the Lord came this upon Judah, to remove them out of his Sight, for the Sins of Manasseh. And thus is God said to have stirred up Hadad the Edo­mite against Solomon: 1 Kings 11.14. and to have stirred up another Adversary against him, Ver. 23. Rezon the Son of Eliadah. So God, speaking of the Executioners of his Justice whom he would make use of to punish his People, Isa. 5.26. saith, he would lift up an En­sign to the Nations from far, and that he would hiss unto them from the Ends of the Earth, that they might come with Speed swiftly. So again, speaking of his calling for other Nations to invade the Land, Isa. 7.18, 19. he saith, The Lord shall hiss for the Flie that is in the uttermost part of the River of Egypt, and for the Bee that is in the Land of Assyria; and they shall come, and shall rest all of them in the deso­late Valleys. So describing a cruel and implacable Enemy which he would cause to invade them, he saith, Behold, I will send Serpents, Jer. 8.17. Cockatrices among you, which will not be charmed, and they shall bite you. Jer. 16.16. Behold, I will send for many Fishers, and they shall fish them: [Page 307]and after that I will send for many Hun­ters, and they shall hunt them from eve­ry Mountain, and from every Hill, and out of the Holes of the Rocks. Behold, I will send and take all the Families of the North, saith the Lord, Jer. 25.9. and Nebu­chadnezzar the King of Babylon my Ser­vant, and will bring them against this Land, and against the Inhabitants there­of. O Assyrian, Isa. 10.5, 6. the Rod of mine An­ger, and the Staff in their Hand is mine Indignation. I will send him against an Hypocritical Nation, and against the Peo­ple of my Wrath will I give him a Charge to take the Spoil, and to take the Prey, and to tread them down like the Mire in the Streets. Isa. 13.3, 4. I have commanded my san­ctified Ones, I have also called my mighty Ones for mine Anger. The Voice of a Multitude in the Mountains, as of a great People; a tumultuous Noise of the King­doms of Nations gathered together: the Lord of Hosts mustereth the Host of the Battel. This is to be understood of the Medes whom God would imploy for the Destruction of Babylon under the Conduct of Cyrus, as is afterwards more plainly expressed, ver. 17. where God saith, Behold, I will stir up the Medes against them, which shall not re­gard [Page 308]Silver; and as for Gold, they shall not delight in it. Thus we see that God is said to stir up Adversaries, to hiss for Enemies, to send and imploy them against a sinful People that is to be punished, to call them the Rod of his Anger, to stile them his sanctified Ones. Such Instruments as he hath made choice of, and set a-part for the Service of be­ing Executioners of his Wrath, he calls them his Servants, he is said to command them, and to give them a Charge to perform the Work which he sets them about; he is said to lift up an Ensign for them, and to muster their Armies. By all which Expressions 'tis evident that 'tis not only by his Per­mission, but by his Order and Appoint­ment, that one Nation takes up Arms against, and invades another. But here however we must take heed that we make not God the Author or Abettor of the Sins of Men. He neither in­fuseth any Malice or Wickedness into their Hearts, nor stirs them up by any sinful Motives to act as they do. As his Ends and Designs are most just and holy, so are all the Means and Expedi­ents which he makes use of for com­passing those Ends. How and in what [Page 309]manner his most wise, powerful, holy and righteous Providence influenceth and over-ruleth, directs and orders, mo­derates and governs the very worst Actions of the very worst Men, is one of those deep things of God which are rather to be adored in Silence, than rashly to be discoursed of and deter­mined. Most sure we are that God makes use of wicked Men, and serves himself of them even in those things by which they most highly provoke him; and yet as sure we are that he doth all this most righteously, he being just in all his Ways, and holy in all his Works. Psal. 145.17. In this therefore let us acquiesce and rest satisfied; and instead of attempting to dive into those profound Counsels of God, which while we are here we shall never be able fully and compre­hensively to understand our selves, much less to unfold and explain them to o­thers; let us see what Use and Im­provement may be made of what hath been spoken.

Ʋse. Is it of God that one Nation makes War with, and invades another? Then let us acknowledg God, and take notice of his Hand in all Dispensations of this nature.

1. Are other Nations infested with War? Have they been harassed, laid desolate, and even ruined by the Sword, while we in this Land have been at rest, sitting quietly under our own Vines and Fig-trees, and drinking the Waters of our own Cisterns? Let us be sensi­ble of the unspeakable Goodness, Pati­ence, and Long-sufferance of God to­wards us in this merciful Dispensation. Surely it cannot be denied but that our Sins have been as great as the Sins of those our Neighbours abroad, that have most suffered by the Sword. Yea rather, if the Aggravations of our Sins be well considered, it must be acknow­ledged that our Sins have not only e­qualled, but exceeded theirs. For our Mercies and Deliverances have not been common and ordinary, but signal and eminent; and these have not a little heightned our Provocations. What o­ther Account therefore can be given of God's Forbearance towards us in a time when he hath shewed so much Severity against other Nations, but that he is gracious to whom he will be gracious, Exod. 33.19. and sheweth Mercy to whom he will shew Mer­cy, as he himself hath declared? Let us all be duly affected with this his ad­mirable [Page 311]Patience towards a most sinful People, and give him the Glory of it.

2. Are we at present full of many just Fears that it may e're long be our Lot to drink of the same Cup that our Neighbours beyond the Sea have drank of? Do our own intestine Rents and Divisions which were never more sad than at present, and the bloody Machi­nations of those many Enemies which we have within our own Bowels, threaten us at home? And do our Ene­mies abroad lie at the Catch to take the Advantages against us which our Divi­sions give them, and to make the ut­most Improvement of them? Do these things, together with the Thoughts of our crying Sins, afright us, and make us question whether the Dregs of that Cup of trembling which hath been put into the Hands of others, may not be reserved for us? Amidst our Fears,

1st. Let us look up to God who thus shakes his Rod over the Land, and by sound Repentance and Reformation, personal Reformation, let us make our Peace with him who ruleth over all the Kingdoms of the World, and hath the Hearts of all Men, even of Kings, in his Hand, Prov. 21.1. and turns them as the Rivers of [Page 312]Water, whither-soever he will. This is the best way to be secured against all Adversaries so far as it shall be for God's Glory and our Good. When a Man's Ways please the Lord, Prov. 16.7. he will make his Enemies to be at Peace with him.

2dly. Having made our own Peace with God, let us be truly humbled for the Sins of the Land, and more especi­ally for those Sins which most threaten us with the Invasion of a foreign Ene­my; such as are, our Imitation of the Vices of other Nations, our Compli­ance with them, or our Approaches to them in any of their Superstitions; our aping them, and conforming to them in their vain and phantastical Garbs and Fashions. In respect of these things the Jews doted upon the Babylonians, and were fondly in love with them; for which Sins God threatned to give them up into their Hands, Ezek. 16. as we may see. If we can be throughly humbled for our own Sins, and be reformed; and if we can be sincerely humbled for, and heartily mourn over the Sins of the Land, we shall hereby take the most effectual Course for securing our selves against whatsoever may be coming on the Nation. We read Ezek. 9. that [Page 313]God commanded a Mark to be set upon the Fore-heads of the Men that sighed and cried for all the Abominations that were done in the midst of Jerusalem, that the Executioners of his Wrath might pass them by, and spare them. And 'tis also the best Course that we can take for obtaining Mercy for the Land, and for averting those Judg­ments which the Sins thereof cry aloud to Heaven for. By the Intercessions of a few, thus humbling themselves for their own Sins, and mourning for the Sins of others, the Wrath of God is sometimes turned away from the Places where they live. But however, they are sure to deliver their own Souls, though they cannot obtain Mercy for others, as we may gather from Ezek. 14.14.

And this may suffice to have been spoken concerning the Lord's bringing upon Manasseh and his People the Cap­tains of the Host of the King of Assy­ria. What these Captains did, and with what Success they managed their Business, is express'd in the Words fol­lowing; They took Manasseh in the Thorns, and bound him with Fetters, and carried him to Babylon. They took Ma­nasseh [Page 314] in the Thorns; it was, as it seems, a Place of Thorns or Thickets, whither Manasseh in the Dread and Consterna­tion of Spirit under which he was, had fled to hide and shelter himself from the Enemy. So we read in 1 Sam. 13.6. that the Israelites being greatly distressed by the Philistines that oppressed them, did hide themselves in Caves, and in Thiekets, and in Rocks, and in high Places, and in Pits. Now whereas Manasseh, though a King, was brought into that Distress, that he was con­strained to hide himself in the Thorns from his Enemies, we may observe,

That great Men and Persons of high Places, and great Dignity, may some­times be reduced to great Extremities, and be put to make use of hard Shifts to preserve themselves. Sisera the Cap­tain General and Commander in chief of the Army of Jabin King of Canaan, Judg. 4.15, 16, 17. was forced to light off his Chariot, and on his Feet to betake himself to the House of Heber the Kenite, to save his Life, which yet he could not do, but lost it there by the Hand of a Woman. Zedekiah King of Judah, and his No­bles, were constrained to dig through a Wall, to make way for their Flight [Page 315]in the Night, Ezek. 12. Jer. 39. that they might not fall into the Hands of the Chaldees; and yet was Zedekiah taken by them, and being bound with Fetters, saw his Sons slain before his Eyes; and then after that lamentable Spectacle, the last that ever he saw, had his Eyes put out. All Ages, and even our own times, have been full of the like Instances of the Mutability and Uncertainty of all earthly things. The Consideration hereof may be useful to us several ways.

1. Hence may such as are in Places of Eminency above others, or enjoy more of the things of this World than others do, learn not to trust in their Riches, Honour, Power, Greatness, or whatever else it is in which they excel others. All these things are fading and transitory, they are inconstant and un­stable, they have their Turns and Re­volutions; he that is full to Day, may be empty to Morrow; he that is now uppermost, may e're long be nether­most. How high soever any Man be, God can bring him low enough before he dies: Obad. 4. Although thou exalt thy self as the Eagle; and though thou set thy Nest among the Stars, yet thence will I bring thee down, said the Lord to Edom. Of [Page 316]this sad Change Jeremiah complains, and laments over it; Lam. 4.5. They that did feed de­licately, are desolate in the Streets: they that were brought up in Scarlet, imbrace Dunghills. A remarkable Instance we have of the Instability and Uncertainty of these temporal things, in Belisarius, a great and famous Commander of the Forces of Justinian the Emperor. This renowned and victorious General, after that he had subdued the Persians, over­come the Goths, and vanquished the Vandalls; and by these his Victories raised himself so high as that he became the Object both of the Fear and Envy of Equals and Inferiours, was at length reduced to that Want and Misery, that he was constrained to beg by the High­way-side, crying out to Travellers that passed by, Date Obolum Belisario, give a Half-penny to Belisarius. Let no Man therefore make Account that he stands so fast and firm, but that his Feet may slip, and he may take a Fall; and the higher he is, the more dangerous will his Fall be. Neither is there any thing that threatens a Man more with a Fall than carnal Security, and a vain Confi­dence of the Firmness and Stability of his present Station, and the Unchange­ableness [Page 317]of that prosperous Condition in which he is. When David said, Psal. 30.6, 7. In his Prosperity I shall never be moved; Lord, by thy Favour thou hast made my Mountain to stand strong: God did but hide his Face, and he was troubled. 1 Thess. 5.3. When Men shall say, Peace and Safety; then sudden Destruction cometh upon them, as Travail upon a Woman with Child; and they shall not escape. Rev. 18.7, 8. When Mystical Babylon saith, I sit as a Queen, and am no Wi­dow, and shall see no Sorrow: Then shall her Plagues come in one Day, Death, and Mourning, and Famine; and she shall be utterly burnt with Fire: for strong is the Lord God who judgeth her.

2. Hence you may also learn, not to insult over those who having formerly been in a better Condition, are now brought low; their present Condition may be your own; you have no abso­lute Security against being emptied from Vessel to Vessel, as they have been, or against being subjected to the same Changes which they have undergone. The Consideration hereof should beget in you Moderation towards Sufferers, and such a compassionate Sense of their Adversities, as becomes them who remember that they themselves [Page 318]are still in the Body, Heb. 13.3. as the Apostle speaks.

3. Seeing the Highest may be brought low, and none are exempted from be­ing obnoxious to Changes and Adversi­ties, it concerns all to prepare for Chan­ges, and to be always in a readiness to entertain them. And those whose Con­dition hath elevated them above the common Sort, and set them on high, have so much the greater reason to be prepared for Changes, because they are most in danger of them, they being more exposed to Concussions and Sha­kings; as the tall Oaks and lofty Cedars are more exposed to the Violence of Storms and Tempests, than the lower Shrubs are. Again, it concerns these above others to labour to be prepared for Changes, because they are so apt to think themselves to be above the reach of them: For this fond Conceit is at­tended with two great Mischiefs.

(1.) Their fancying themselves a­bove the reach of Changes, exposeth them to Changes so much the sooner; for the evil Day is so much the nearer unto Men, by how much they put it farther off from themselves.

(2.) When Changes come upon Men that had no expectation of them, and that made sure account they were in no danger, they are surprized with them, and the Surprizal makes them the more grievous to them.

Quest. But you will say, Though none, no not the highest, be exempted from being subject to Changes, yet may not something be done towards the pre­venting of Changes, and securing our selves against them?

Answ. I answer, Though nothing that can be done, can absolutely secure the highest against Changes, yet there are some things that do very much con­duce towards Mens Safety and Securi­ty; and they are these that follow.

1. Humility. To have a low and humble Heart in a high Condition, is both a great Ornament, and a great Se­curity to a Man. Solomon saith, Prov. 29.23. A Man's Pride shall bring him low; but Ho­nour shall uphold the humble in Spirit. And St. James saith out of Solomon al­so, though with some little Alteration, Jam. 4.6. Prov. 16.18. God resisteth the Proud, but giveth Grace unto the Humble. Pride goeth before De­struction, and an haughty Spirit before a Fall. And again, Before Destruction [Page 320]the Heart of Man is haughty, Prov. 18.12. and before Honour is Humility. I shall add but one Place more, which shall be Job 40.10, 11, 12. where God himself speaking to Job, and setting before him for his Hu­miliation, God's incomparable Greatness and transcendent Excellencies, mani­fested in the Effects of his Power, Wis­dom and Goodness, saith, Deck thy self now with Majesty and Excellency, and ar­ray thy self with Glory and Beauty; cast abroad the Rage of thy Wrath, and be­hold every one that is proud, and abase him: Look on every one that is proud, and bring him low. In which Words God tells Job what he is wont to do, and bids him do the like if he be able; thereby to convince him of the infinite Distance between God and him. But that which is to my present Purpose, is, that God here makes his casting abroad the Rage of his Wrath, and his beholding every one that is proud that he may abase him, and his looking upon every one that is proud that he may bring him low, an Instance of the great Works of God's most wise, powerful and righte­ous Providence. So then this is the constant Course of his Providence to behold and abase whoever is proud; [Page 321]and he is said to cast abroad the Rage of his Fury when he doth it, to note the high Indignation that he hath against that Sin, Prov. 6.16, 17. which therefore is said to be an Abomination to him. These six things doth the Lord hate; yea seven are an Abo­mination to him: A proud Look, a lying Tongue, and Hands that shed innocent Blood, &c. So then a proud Look is in Solomon's Catalogue the first of those Sins that are an Abomination to the Lord. By these Scriptures it is ap­parent that the Sin of Pride is most hateful and abominable in the sight of God; that he casts his Eyes about, and beholds every one that is proud, that he may abase him and bring him low; that he resisteth the Proud, and sets himself against him, but supports and upholds the humble in Spirit. Where­fore, I say, if such as are high would prevent a Fall, they must be humble.

2. They must acknowledg the free Bounty and Goodness of God in what they are or have above others, and give him the Glory of it. They must not think that they shine in a higher Orb, and have more of the World than others have, because they are better, and have deserved more at the Hands of God [Page 322]than others, but reckon that they owe all to the pure and undeserved Mercy of God, which alone hath distinguish­ed them from him that is clothed with Rags, and begs his Bread from Door to Door. Thus Jacob professed himself unworthy of all that God had done for him, and conserred on him: I am not worthy of the least of all the Mercy, Gen. 32.10 and of all the Truth which thou hast shewed un­to thy Servant. And so David, in an humble sense of his utter Unworthiness of what God had done for him, cries out, 1 Chron. 17.16. Who am I, O Lord God? and what is my House that thou hast brought me hi­therto? Your acknowledging God in what you are and have, and your gi­ving him the Glory of it, is one good Mean for obtaining the continuance of what you enjoy; for God delights to do good to them that humbly and thank­fully acknowledg his Goodness. But when you take no notice of God in what you enjoy, when you give him not your humble and thankful Acknow­ledgments thereof, and ascribe all to his his free Mercy, then are you in the rea­dy way to be deprived of whatever you have received at his Hands. Thus when God's People did not know, that is, did [Page 323]not thankfully acknowledg that God gave them Corn and Wine and Oil, and multiplied their Silver and Gold, then he threatned to take away his Corn in the time thereof, Hos. 2.8, 9. and to recover from them his Wool and his Flax, which he had given them to cover their Nakedness. Our hum­ble and thankful Acknowledgment of God in what we have, is the Tribute and Homage, the high Rent, as it were, which he expecteth from us; and when this is not duly paid him, we forfeit all into his Hands.

3. If such as are in Place of Eminen­cy above their Brethren, and are in­trusted with a larger Portion of the good things of this World than others have, would prevent a Fall, and obtain at the Hands of God the continuance of these his Mercies to them, they must make a good use of what they excel others in, and of what they are intrusted with above their Brethren. Hath God pla­ced them in a higher Sphere above their Brethren? Hath he made them the Head, and not the Tail? Let them use their Power, not to crush and oppress their Inferiours, but to strengthen, sup­port and uphold them. Hath God rich­ly furnished them with a plentiful Por­tion [Page 324]of outward Things? Let them make a sober and temperate use of them themselves, and be helpful to others out of that Abundance which God hath blessed them with. This is the way to secure to themselves what through the Bounty and Goodness of God they are at present possessed of. The liberal Man deviseth liberal things, Isa. 32.8. and by liberal things he shall stand. This is one spe­cial Duty properly belonging to those whose Cup God hath made to overflow. Charge them that are rich in this World, 1 Tim. 6.17, 18, 19. that they be not high-minded, nor trust in uncertain Riches, but in the living God, who giveth us all things richly to enjoy; that they do good, that they be rich in good VVorks, ready to distribute, willing to communicate, laying up in Store for themselves a good Foundation against the time to come, that they may lay hold on eternal Life. But when Persons of high­er Place shall make use of their Power to the wronging and trampling under their feet such as have no power to re­sist them; and when they shall abuse their Abundance to Drunkenness, Glut­tony and Excess, and to the accommo­dating and furnishing themselves with what may supply and feed their Pride [Page 325]and Vanity, they take the ready Course to be despoiled and stripp'd of all those Blessings which they so horribly disho­nour God by, making them the Instru­ments of their Sin, and turning them into Fewel for their Lusts.

And so I have done with that Obser­vation.

In the next place; Whereas Manas­seh's hiding himself in the Thorns did him no service, stood him in no stead at all; whereas even in the Thorns, where it was not likely that a Prince should have hid himself, he was found out, seized on, bound with Fetters, and thence carried to Babylon; we may ob­serve,

That when God will punish Men for their Sins, no Means which they can make use of, shall secure them from his Judg­ments.

This is a Truth that no Man can que­stion who believes and acknowledgeth the Infinite Power and Wisdom of God, and the Absolute Dominion and Sove­raignty that he hath over all his Crea­tures.

1. He being Infinite in Power, can do whatsoever he pleaseth. If he will [Page 326]work, Isa. 43.13. who can let him? as he himself speaks. Isa. 46.10. My Counsel shall stand, saith he, and I will do all my Pleasure.

2. He being Infinite in Wisdom as well as in Power, knows how to con­trive and order, to dispose of and di­rect, over-rule and govern all the Means conducing to their Punishment, so as all the Wisdom of Men and Angels shall not be able to devise or contrive any thing that may counterwork his Coun­sels, or hinder the Accomplishment of his Designs.

3. He moreover having an Absolute Dominion and Soveraignty over all Creatures, and they being all at his Command, he can either imploy them as he pleaseth for punishing such as he will punish, or forbid them to be help­ful to them, and restrain them from doing any thing whereby they may be rescued from Punishment. Wherefore,

(1.) When God will punish Men, when he will have them suffer for their Sins, he will sometimes disenable them to make use of any Means whereby they may help themselves. When they should run away from Danger, they have no Power to do it, but stand still as Men confounded and astonished, till [Page 327]their Fears overtake them, and come upon them: when they should act to secure themselves against the Evils which threaten them, they cannot find their Hands, as the Psalmist speaks. Psal. 76.5. When they should be casting about and contriving what may be for their Safety and Security, they are at their Wits End, and cannot make use of their Rea­son to relieve themselves in their Di­stresses: Their Wisdom faileth them, Eccl. 10.3. as Solomon speaks.

(2.) Sometimes again when they contrive and consult for their Safety, God blasteth their Counsels, and turns them into Foolishness; when they make use of Means, God makes the very Means which they made use of for their Preservation, an occasion of their Ruine: As Sisera betaking himself to the House of Heber the Kenite, to save his Life, Judg. 4.15, 16, 17. lost it, and met with that Destruction there, which by running thither he sought to avoid; while he flies from the Sword, he meets with a Nail that pierced through his Temples. If they escape one Judgment, they are over­taken by another. Thus Sennacherib having escaped the Peril of the Sword abroad, 2 Chron. 32.21. is slain at home in the House of [Page 328] Nisroch his God, by those that came out of his own Bowels. Thus God threatning wicked Men, saith, it shall be with them, Amos 5.19 as if a Man did flee from a Lion, and a Bear met him; or went into the House, and laid his Hand on the Wall, and a Serpent bit him. Much to the same Effect God threatning Moah, saith, Jer. 48.43, 44. Fear, and the Pit, and the Snare shall be unto thee. He that fleeth from the Fear, shall fall into the Pit; and he that getteth out of the Pit, shall be taken in the Snare. When once a Man hath by his Sins made himself obnoxious to the Justice of God, whither can he flee from his revenging Hand? Whi­thersoever he goes, he is sure to meet with an incensed God: Whithersoever he withdraws himself, he cannot run away from him who is omnipresent. Can any hide himself in secret Places, saith the Lord? Do not I fill Heaven and Earth, saith the Lord? Jer. 23.24. Whither shall I go from thy Spirit? and whither shall I flee from thy Presence? Psal. 139.5, 8, 9, 10. saith the Psal­mist: If I ascend up into Heaven, thou art there: if I make my Bed in Hell, be­hold thou art there: If I take the Wings of the Morning, and dwell in the utter­most Parts of the Sea; even there shall [Page 329]thy Hand lead me, and thy right Hand shall hold me. If a Man be your Ene­my, and seeks to do you a Mischief, you may possibly get you away from him, and retire you to some Place or other, where he shall not be able to find you, or where he may not reach you. Though Kings have long Arms, as we say, and can by themselves and by their Ministers and Instruments reach a great way, yet they cannot reach so far, but that sometimes such as have offended them make [...] shift to get them out of their reach. But if a Man shall have offended God, if he shall by his Provocations have made God his Enemy, whither can he betake himself where he may be without the reach of his Justice? Surely he must go out of the World that would go away from God: And if he should so do, yet would he meet with God in the other World, and even there would he fall under his Sin-revenging Justice. Hence it is that God often speaks of himself, as of one that hath such a powerful Arm, and such irresistible Might, that no created Power can rescue any out of his Hand, when he hath deter­mined to make them Instances of his [Page 330]Justice, and of his fierce Indignation against Sin, by inflicting exemplary Punishments on them. Having threat­ned, severely threatned to reckon with the wicked, the obstinate and impeni­tent Sinner, that in the height of his carnal Security, thinks God to be altoge­ther such an one as himself; he at length concludes, Consider this, ye that forget God, lest he tear you in pieces, and there be none to deliver you, Psal. 50.22. Ye are my Witnesses, saith the Lord, that I am God. Yea, before the Day was, I am he; and there is none that can deliver out of my Hand, Isa. 43.12, 13. See now, that I, even I am he, and there is no God with me: I kill, and I make alive; I wound, and I heal: nei­ther is there any that can deliver out of my Hand. For I lift up my Hand to Heaven, and say, I live for ever. If I whet my Sword, and my Hand take hold on Judg­ment, I will render Vengeance to mine E­nemies, and reward them that hate me. I will make mine Arrows drunk with Blood, and my Sword shall devour Flesh, Deut. 32.39, 40, 41, 42. Thus I have shewed that when God will punish Men for their Sins, no Means they can make use of, shall secure them against his Judgments. Neither their high Quality in the [Page 331]World, nor the Eminency of their Rank and Condition, nor their Ho­nours, nor their Power, nor their Poli­cy, nor their Riches, nor their Inte­rests, nor their Friends, nor any thing else that can be named, shall do them any Good, or stand them in any stead, to interpose between them and the Wrath of God, and skreen off his Judg­ments from them. I come now to ap­ply this Point briefly.

Ʋse 1. Let no Man therefore, let no impenitent Sinner be incouraged to go on in his evil Ways by the vain Hopes of going unpunished, and of escaping the Judgments of God. A Man that shall thus flatter himself, that makes account he shall be able to find Means to escape the Judgments of God who­ever be punished; such an one above all others shall be sure to be punished most severely. Consider how dread­fully God hath threatned such hardned, secure, and fearless Sinners: He that blesseth himself in his Heart, saying, Deut. 29.19, 20. I shall have Peace, though I walk in the I­magination of my Heart, to add Drun­kenness to Thirst: The Lord will not spare him, but the Anger of the Lord, [Page 332]and his Jealousy shall smoke against that Man; and all the Curses that are written in the Law shall lie upon him: and the Lord shall blot out his Name from under Heaven. Such secure Sinners were those whom God threatned: It shall come to pass that I will search Jerusalem with Candles, Zeph. 1.12 and will punish them that are settled on their Lees, and that say is their Hearts, The Lord will not do Good, neither will he do Evil. As if they had said, The Lord is in Heaven, and re­gards not what is done by us here be­low; he will neither reward us if we do well, nor punish us if we do ill. Such obdurate and secure Sinners as these, God would find out wheresoever they should be; he would search Jeru­salem with Candles for them, that he might punish them. Not one of them that upon the narrowest Search could be found out, should escape his righteous Judgments. So again, God threatned that such as did put far away the evil Day, Amos 6.3, 4, 5, 7. did make account that the Day of Visita­tion, when God would reckon with them for their Sins, would never come, or that it would be long enough before it would come; and that thereupon caused the Seat of Violence to come near; [Page 333]gave themselves to Rapine, Oppression and Injustice; and moreover glutted themselves with sinful Pleasures and Delights, addicting themselves to all manner of Riot and Excess; I say, God threatned these secure Sinners, that they should go captive with the first that should go captive. So then, none are more sure to be punished, and to be punished severely and speedily, than they who least fear it, and who are most confident of their Safety and Security.

Ʋse 2. Let all impenitent Sinners therefore be perswaded and exhorted to labour to make their Peace with God, and to do it speedily, lest the Judg­ments of God overtake them, and come upon them, before they have done it. Let them not be slack herein, and put it off from Day to Day, as if there were no Danger in delaying it. They may, perhaps, think there is very little in those. Threatnings and Denunciations of Judgments which they often hear; and that such an evil Day as they have been frighted with, shall never come; or if it do come, that they shall be able to make a shift to secure themselves well enough: They have such and such [Page 334]Advantages above other Men; and therefore whoever suffer, they hope they may find Means to be exempted from suffering. But let none deceive them­selves; these are but idle Dreams and vain Fancies. When God comes to vi­sit Mens Sins upon them, he comes ir­resistibly. All the Means in the World for keeping off God's Judgments, all their Advantages for securing them­selves will signify nothing. Whatever they may seem to have to safe-guard and protect themselves against the Wrath of God, their Sins have made them naked, Exod. 32.25. as Moses said of the Israe­lites. They lie as open, and as much exposed to the Judgments of God, as if they were perfectly stripp'd of what­ever might promise them any Protecti­on or Security in an evil Day. 'Tis true, Mens Riches, and Power, and Policy, and Interests, may help them to withstand many a Shock, and to weather out many a Storm: But when the Day comes which God hath set, and appointed for reckoning with them, then all these things in which they trust, shall afford them no Relief at all. It may be instead of relieving and pro­tecting them, they may contribute to [Page 335]their Ruine. So we know God often curseth Mens Policies, Job 5.13. and causeth the Wise to be taken in their own Craftiness, as Eliphaz speaks: And their Riches do them no other Service than only to make them a more desirable Prey to the Enemy. When the time comes that they are to be punished, in vain shall they hope to escape, whatever they have to protect and defend themselves withal, and to ward off those Evils that are coming upon them. The Prophet Jeremiah fore-telling, and prophetically describing the Overthrow of Pharaoh's Army, and all his hired Forces, by the Army of Nebuchadnezzar, and the sore Distress of Egypt attending that Over­throw, saith, Jer. 46.21. Her hired Men in the midst of her, are like fatted Bullocks; for they are turned back, and are fled away to­gether: they did not stand, because the Day of their Calamity was come upon them, and the time of their Visitation. When the time of Mens Calamity, and the Day of Mens Visitation is come, nothing shall help them or deliver them out of the Hands of God. This Insig­nificancy and Unavailableness of all Means for affording of Relief, God emphatically sets forth, when speaking [Page 336]to Egypt, Ver. 11. he saith, Go up to Gilead, and take Balm, O Virgin, the Daughter of Egypt; in vain shalt thou use many Me­dicines, for thou shalt not be healed. I say therefore, make your Peace with God, and do it speedily before it be too late. Isa. 55.6. Seek the Lord while he may be found; call upon him while he is near; as the Pro­phet exhorts. Seek him for the Pardon of your Sins; seek him for the avert­ing of those Judgments, which by your Sins you have deserved, and which are hanging over your Heads. To the same Effect is that Exhortation of the Prophet Zephaniah; Zeph. 2.1, 2, 3. Gather your selves together; yea, gather together, O Nation not desired: before the Decree bring forth, before the Day pass as the Chaff; before the fierce Anger of the Lord come upon you, before the Day of the Lord's Anger come upon you. Seek ye the Lord all ye meek of the Earth, which have wrought his Judgments, seek Righteousness, seek Meekness: it may be ye shall be hid in the Day of the Lord's Anger. If you be so hardy and obstinate as to resolve to go on in your Sins, whatever comes of it, then know that you will find in the End, Heb. 10.31 that 'tis a fearful thing to fall in­to the Hands of the living God, as the [Page 337]Apostle speaks. And fall into his Hands you will, if you still go on to provoke him: Though he may have born long with you, though he may have exerci­sed great Patience towards you, yet there will be an end of his Patience.

HItherto of the Course which God took with Manasseh in order to his reclaiming, when gentler Means would do him no good; which was the third Particular in the Text.

Now followeth the fourth Particu­lar, namely, the Effect which this se­verer Course had upon Manasseh; When he was in Affliction, he besought the Lord his God, and humbled himself greatly be­fore the God of his Fathers, and prayed unto him.

When he was in Affliction. A sore and heavy Affliction it was for a King to fall into the Hands of his Enemies that thirsted after his Blood, to be bound with Fetters, to be carried away cap­tive into a strange Land, to be there a Prisoner standing in fear of his Life eve­ry day and every hour: This was such an Affliction as could not but deeply affect him, and go near his Heart. Now questionless he bitterly recounts and calls to mind what he enjoyed at home in his own Land, where he sat upon the Throne and swayed the Scepter, and how lamentable a Change of his Condition he had lived to see. At length he looks beyond his Enemies, and takes notice of the Hand of God in all that had come upon him; and this brings to his Mind those his grievous Sins and horrid Crimes, by which in the time of his Prosperity he had provoked God to give him up into the Hands of his Ene­mies, and to bring upon him all that Misery under which he now smarted. Now he calls to mind how often God had by his Servants the Prophets called him to Repentance; how often he had been forewarned of all the Misery that he would bring upon himself, if he did [Page 339]not by timely Repentance prevent it. Now he sadly remembers how wretch­edly he had stopped his Ears, and hard­ned his Heart against good Counsels and Admonitions: And this at length sets him a praying, and humbling him­self before God, which till this time he could never be perswaded to do. When God was pleased to correct and chasten him in this severe and extraordinary manner, then, and not till then, he be­gan to think of returning unto God, from whom he had revolted. When he was in Affliction, he besought the Lord his God.

Hence we may observe,

That Afflictions will work upon Men, and prevail with them to return to God from whom they have gone astray, when all other Means are ineffectual.

For the right understanding of this Point, we must know that Afflictions of themselves cannot effect this gracious Change in any Man. 'Tis not so much from any natural Property or inherent Virtue in Afflictions that they thus work, as it is from God who sanctifieth Afflictions, and makes them Means of spiritual Good to as many as he is plea­sed [Page 340]to work upon by them. If God be not pleased to sanctify Afflictions, and to accompany them with the effectual Operation of his Spirit upon the Hearts of Men, they are never the better for them, it may be they are much the worse; instead of being reduced from the Error of their Ways, and of being reclaimed and brought home to God, they are driven farther away from him. So we read concerning Ahaz, 2 Chron. 28.22. that in the time of his Distress he trespassed yet more against the Lord. Thus Saul, when in his Distress he should have had recourse unto God for Relief, 1 Sam 28.7, 8. betook himself to the Devil, and consulted with the Witch of Endor. The like did Ahaziah, who in his Sickness, 2 King. 1.2 as if there had been no God in Israel, sent unto Baalzebub the God of Ekron, to enquire whether he should recover. Thus though the Judg­ments of God that had been inflicted on the Votaries and Adherents of An­tichrist, Rev. 16.10, 11. were so terrible, that they gnawed their Tongues for Pain, yet they blasphemed the God of Heaven because of their Pains and their Sores, and repented not of their Deeds. And this is that which is confirmed by eve­ry Day's Experience: We see many [Page 341]wicked Men that are emptied from Ves­sel to Vessel, and harassed with all sorts of Afflictions; and yet they are as bad as ever they were; yea perhaps the more they are afflicted, the more are their Hearts estranged from God, and the more are they hardned in their Sins. How little Good is done upon wicked Men by Afflictions unless they be sanctified to them, Solomon infor­meth us, saying, Prov. 27.22. Though thou shouldst bray a Fool in a Mortar among Wheat with a Pestle, yet will not his Foolishness depart from him. Solomon's Fool is a wicked Man, whose Foolishness is his Wickedness: This his Wickedness will not depart from him, though you bray him with a Pestle in a Mortar; though you beat him, and bruise him, and e­ven pound him to pieces, yet will he still be the same, every way as bad and as wicked as he was when you first took him in hand. Afflictions may batter him, bruise him, and break him; but without God's sanctifying Grace concur­ring and cooperating with them, they will never change a Man's Nature, or purge away his Corruption.

And here by the way, we may learn two things from hence.

1. In all our Afflictions to look up to God, and beg of him that he would vouchsafe to sanctify them to us, with­out which we cannot expect to receive any Good by them. They may do us Hurr, but they can do us no Good; they may make us worse, but they can­not make us better without his Blessing. 'Tis easy to observe what sad Work Af­flictions, through the Corruption of Man's Nature, make, when they light upon wicked Men, and are not sancti­fied to them; how they repine, and fret, and murmur; how in the height of their Impatience they toss themselves like a wild Bull in a Net, as the Pro­phet expresseth it; how they oft-times blaspheme God, and fall foul upon Men who have been in God's Hand the In­struments of their Sufferings. Whoso considers this, cannot but think him­self highly concerned to be an earnest Suitor unto God, that his Afflictions may be so sanctified to him, as that he may be enabled to make a holy Use and Im­provement of them, and not be trans­ported by them into those sinful Exces­ses, into which the Corruption of our Nature would hurry us.

2. We may also learn humbly and thankfully to acknowledg the Goodness of God to us; if we have received any Benefit by our Afflictions, to bless God for it, and to give him the Glory of it. Have our Afflictions brought us to the sight of our Sins? Have they humbled us? Have they reduced us from the Er­rour of our Ways, and led us home to God? Let us not think these things to be the natural Issues and Fruits of Affli­ction. No such matter: 'tis God, and he alone that puts Efficacy into Affli­ctions for the production of these great and excellent things. Wherefore let us ascribe them not to the Means, but to God, and accordingly bless him for them.

But to return to the Point to be in­sisted on. Afflictions will work upon Men, and prevail with them to return to God from whom they have gone a­stray, when all other Means are ineffe­ctual. Afflictions, if God be pleased to sanctify them, will do Men good when no other Means will. This Truth may be confirmed both from Scripture and Experience.

(1.) From Scripture it may be con­firmed. David, when he was out of [Page 344]the way, wanted not other Means to reduce him, and to set him right again; but yet he acknowledgeth that Afflicti­ons were the Means by which he was recalled from his Wandrings: Psal. 119.67. Before I was afflicted I went astray, but now I have kept thy Word. And again, It is good for me that I was afflicted, Ver. 71. that I might learn thy Statutes. But next to the great In­stance of the Efficacy of Afflictions this way in Manasseh, there is none other so full and pertinent, as that of the Prodi­gal Son. Luke 15.11, 12, &c. This wild young Man could not be restrained, and kept in good Or­der by his Father's Instructions and Counsels. His Father's Discipline was too severe for him; his Father's House was little better than a Prison to him, a strait Confinement not to be endured, and such an Abridgment of his Liberty as was intolerable: Abroad he must, and take his Portion along with him also. Having withdrawn himself from under his Father's Government, and being at liberty, he prodigally and rio­tously spends all that he had, and redu­ceth himself to extreme Want and Mi­sery. At length when he was ready to perish, and knew not what to do, he considers how much better it was with [Page 345]him while he was at home with his Fa­ther, and takes up Resolutions of re­turning to him, and of humbling him­self before him. Here we see Afflicti­on and Misery works upon this Prodi­gal, and brings him home to his Fa­ther's House, when nothing else would reclaim him. And all this, what is it else but a lively Emblem of the Condi­tion of a Sinner that is gone astray from God, and is reduced by Affliction, when nothing else will reclaim him?

(2.) This Truth may also be confir­med from Experience. We may observe, and 'tis no difficult matter to observe it, that when Men could not be reclaim­ed and taken off from their vicious Courses by any other Means, Afflicti­ons have done it. Sometimes the Sense of God's Wrath, and Terrors of Con­science; sometimes a severe Fit of Sick­ness that hath brought them near the Grave, or some other sharp Affliction, hath imbittered that Sin to them, and taken off their Hearts from it, which before they could never be perswaded to part with. And there is no Man that hath any good Acquaintance with himself, and with his own Heart, and hath made any observation of God's [Page 346]Dealings with his Soul, but must have taken notice that Afflictions have been of that use to him, and have done him that Good in making a Separation be­tween him and his Sins, which nothing else could ever do, neither the Word, nor all the Threatnings against Sin therein contained, nor the good Coun­sels and Admonitions of Friends, nor the Examples of the Judgments of God inflicted on others for the same Sins. When none of all these things will make a Man willing to leave his Sins, a Man's own proper Smart and perso­nal Afflictions will do it.

Now if you ask, how God is pleased to make Afflictions the Means of re­claiming Sinners, and of bringing them home to himself when other Means will not do it?

I answer; Afflictions, when God is pleased to sanctify them, do many ways contribute towards the reclaiming of Sinners.

1. They make Men serious; they call in Mens Minds from the things of the World, from the Honours, the Pro­fits, the Pleasures, the Divertisements and Vanities thereof, and make them reflect and consider how 'tis with them [Page 347]as to their spiritual Estate, and in what Condition their Souls are, and how Matters stand between God and them. These things are little minded while Men are in Prosperity, and they have no Changes; Men have other things to entertain themselves with, and to take up their Time and their Thoughts; they have things which they are better pleased with, and which they take more Content in. But in time of Affliction they retire into themselves, and are more conversant at home. The time of Adversity is a time of thinking, and of Consideration; Eccl. 7.14. In the Day of Adversity consider, saith Solomon. Consideration is the proper Duty of that Time, and then a Man is fittest for it. Now Con­sideration, and serious Reflection on our selves, are the first Step towards our returning to God, and into the way of Obedience, when we have gone a­stray. David thought on his Ways, Psal. 119.59. and then turned his Feet unto God's Testimonies. And 'tis said of the Pro­digal when he was in Distress, that he came to himself, and said, Luke 15.17. How many hi­red Servants of my Father's have Bread enough and to spare, and I perish for Hunger? He came to himself; before he [Page 348]was beside himself, he was abroad be­fore: while his Portion and his Money lasted, he had other things to mind; but when all was spent, and when by his profuse, prodigal and luxurious Courses he had brought himself to those Extremities that he was ready to be famished, then he began to reflect upon himself, and to consider how foolishly he had done in forsaking his Father's House; what Misery he had thereby brought himself into; and how much happier he might have been if he had still kept at home with his Father, and never thought of rambling away from him. These and the like serious Re­flections and Considerations at length produce the Resolutions which he takes up, saying with himself, I will arise and go to my Father, and will say unto him, Father, I have sinned against Hea­ven, and before thee, and am no more wor­thy to be called thy Son; make me as one of thy hired Servants. And so much concerning the first thing that Afflicti­on doth towards the reclaiming of Sin­ners; it makes Men serious, it calls in their Minds from the World and the things thereof, and makes them reflect upon themselves and consider.

2. Afflictions bring Men to the Sight of their Sins, which is a further Step towards their reclaiming. The Affli­ction which God lays upon a Man is oft-times such as to its Kind, Nature and Circumstances, that it evidently points at a Man's Sin, and plainly shews the Sinner what the Sin is which God corrects him for. To make Men see and discern their Sins, and the better to convince them of their Sins, God often as it were writes the Sin upon the Pu­nishment, and that in such fair and le­gible Characters as that all may read it, especially the Sinner himself, who is best acquainted with his own Sin, and so can best discern how exactly God sutes the Punishment thereunto. A most famous and remarkable Instance hereof we have in Adonibezek; Judg. 1.6, 7. who ha­ving cut off the Thumbs and great Toes of threescore and ten Kings, had at length his own Thumbs and great Toes cut off, which made him acknowledg the righteous Judgment of God herein, saying, As I have done, so God hath re­quited me. But though Afflictions be not such as evidently point at the Sin, and presently make Men see it, and ac­knowledg it, whether they will or no; [Page 350]yet do they conduce to the bringing of us to the Sight of our Sins divers ways.

1st. Afflictions make Men sensible of God's Displeasure: When they are afflict­ed, they apprehend God to be angry with them, though perhaps they can­not see what it is by which they have provoked him: They say within them­selves, Surely God is much displeased with us, or else such or such an Affli­ction had never befallen us.

2dly. This makes them search and inquire after the Cause of their Afflicti­ons, the Sins by which God hath been so much provoked to Displeasure a­gainst them. This is a Work that Men take little Content in; 'tis a Work which they are most averse from. Men care not how little and how seldom they look into themselves; they had much rather be abroad than at home. But however Afflictions put them upon this unacceptable Work. Search after their Sins they will, rather than still smart under the Hand of God that afflicts them.

3dly. Afflictions make Men willing to find out their Sins, and they make them search after their Sins as those that have a Mind to find them. Men feel­ing [Page 351]the Smart of the Rod, and earnest­ly desiring to be freed from it, and to be at Ease, will search after their Sins narrowly and diligently, they will search after them with all their Hearts, as the Prophet speaks in another Case; they will search after them with an earnest Desire to find them, and never be at rest till they do find them, because they know till then they may not hope to be freed from their Afflictions.

4thly. Afflictions do also open Mens Eyes to see that which before they could not or would not see. Men are not willing to see their Sins; they wil­lingly overlook them, or close their Eyes that they may not see them: But Afflictions make them see and acknow­ledg those their Errors and Miscarriages which they would never be convinced of or acknowledg till the Hand of God was upon them. The Child that is corrected, will confess and acknowledg his Faults under the Rod, which he would never own or acknowledg be­fore. 2 Sam. 24.4. When David commanded the People to be numbred, he saw not, or would not see the Evil of that Action, though Joab and the Captains of the Host saw it, and utterly disliked the [Page 352]thing: And as for Joab, though he was none of the best Men otherwise, yet 'tis said of him, 1 Chron. 21.6. that the Word of the King was abominable to him. But what­ever Joab and the Captains of the Host thought of this Action, David was re­solute, and would have it done, and his Word prevailed against Joab, and against the Captains of the Host, as we read in the Place before-mentioned. Thus far David would not be convinced of the Sinfulness of his commanding the People to be numbred: But after­wards when his Heart had smitten him, and especially after that seventy thou­sand of his People had been swept away by the Pestilence, Ver. 10. then he saw his Mis­carriage, and cried out, I have sinned, and I have done wickedly; Ver. 17. but these Sheep, what have they done? Let thy Hand be against me, and against my Father's House. Thus we have seen how Afflictions are Means of bringing Men to the Sight of their Sins, and how many ways they conduce thereunto.

3. By Afflictions Men come to be ac­quainted with the Evil, the hainous Nature and Danger of Sin. Before the Sinner is afflicted, he makes light of Sin, he thinks there is no great Evil or [Page 353]Danger in those Sins which he indulgeth himself in. But when God severely corrects him for those things which he looked upon as small Matters, and ve­ry pardonable Offences, such venial Sins as he thinks, no Man need question but that they are pardoned in Course, and remitted as often and as easily as committed; I say, when God severely corrects him for those things, then he begins to have other Thoughts of them; then he understands that there is much more Evil and Malignity in them than he was aware of; then he begins to be sensible of the Danger of allowing him­self in them. Thus by Afflictions God rectifies his Judgment, and corrects his Errors and Mistakes about the Nature and Danger of Sin.

The unclean Person as long as he e­scapes unpunished, is apt to think he may safely enough gratify his Lust by addicting himself to that abominable Sin: But when he feels that his Bones are full of the Sins of his Youth, when he hath brought upon himself those In­firmities and Diseases, those exquisite and tormenting Pains which are the na­tural Attendants and proper Fruits of that Sin; then he begins to understand [Page 354]that there is much more Evil and Dan­ger in that Sin than he was apprehen­sive of.

So the Drunkard is apt to think there is little Evil or Danger in that Excess which he often indulgeth himself in; but when he finds that he hath thereby ruined himself and his distressed Fami­ly, that he hath brought both himself, and such as depend on him, to a Morsel of Bread; and moreover, that he hath overthrown the State of his Body, im­paired his Health, wasted his Strength, treasured up in his declining and half-rotten Carcase, Matter for all manner of Diseases, almost extinguished natural Heat, and even drowned Nature by the continual Droppings of his Excess; and by all this brought himself to the brink of the Pit; then at length he be­comes sensible of the great Evil, and the woful Consequents of his intempe­rate Courses; then he cries out against himself, that he should ever be such a Beast as he hath been; that he should by his Excess ruine his Family, and de­stroy himself both Soul and Body. In short, Afflictions are a kind of spiri­tual Eye-salve whereby our Sight is cleared, and we are enabled to see what [Page 355]we saw not before we were afflicted; and to see those things more clearly and distinctly, which before we saw darkly and confusedly. Afflictions help us to see those Sins in our selves which before we discerned not; or if we had some obscure and imperfect Sight of them, if we had a dark and confused View of them before we were afflicted, our Af­flictions help us to see them, and to discern the Evil and Danger of them more clearly.

4. Afflictions put us upon the great and necessary Duties of Humiliation and Prayer. Afflictions make us humble our selves for our Sins, by which we have brought our Afflictions upon us; and they make us earnest Suitors to God in Prayer for the Pardon of our Sins, and for the Removal of those our Afflictions which have been the bitter Fruit of our Sins. Afflictions have often taught Men to humble themselves and pray, who were mere Strangers to those Du­ties before, and never had any Acquain­tance with them till God's afflicting Hand was upon them. Even the Ma­riners, a Generation of Men that for the most part do not much addict them­selves to Devotion, will pray, and call [Page 356]upon God in a Tempest, as we may see, Psal. 107. where both their Danger and their Carriage therein is thus de­scribed; Psal. 107.25, 26, 27, 28. He commandeth and raiseth the stormy Winds, which lift up the Waves: they mount up to the Heavens, they go down again to the deep; their Soul is melted because of Trouble; they reel to and fro, and stagger like a drunken Man, and are at their Wits and: Then they cry unto the Lord in their Trouble, and he bringeth them out of their Distresses. So Jonah 1.5. The Mariners being afraid, by reason of a mighty Tempest, cried every Man unto his God. So the Pro­phet saith of the Jews; Isa. 26.16. Lord, in Trou­ble have they visited thee; they pour­ed out a Prayer when thy Chastning was upon them. And this is that which God aims at in afflicting his People; I will go and return to my Place, Hos. 5.15. that is, I will withdraw from them, saith he, till they acknowledg their Offence, and seek my Face. This here in my Text was the Effect which Affliction took upon Ma­nasseh; When he was in Affliction, he be­sought the Lord his God, and humbled himself greatly before the God of his Fa­thers, and prayed unto him. This Course St. James directs the Afflicted unto: Is [Page 357]any among you afflicted? let him pray. Jam. 5.13. To the like Purpose is the Exhortation of St. Peter to such as are cast down un­der the afflicting Hand of God; 1 Pet. 5.6. Hum­ble your selves under the mighty Hand of God, that he may exalt you in due time.

5. Afflictions make Men willing to forsake their Sins, and induce them to take up Resolutions to forsake them, and cast them off. The beloved Sins of Men are sweet to them, and they are most unwilling to leave them as long as they can enjoy them without Trouble or Molestation, as long as they suffer nothing, and as they smart not upon the account of their Sins: But when they are chastned and afflicted for their Sins, this makes Sin bitter to them, and makes them resolve to part with it, to cast it off, and abandon it; this makes them bind and oblige themselves by the most solemn and sacred Bonds never to return to it any more. This is that which God's People were to do in the time of their Affliction; they must resolve upon other Courses, they must promise and vow to renounce and forsake those Sins by which they had drawn down the Judgments of God upon them; they must return to the [Page 358]Lord, and say unto him, Asher shall not save us; Hos. 14.3. we will not ride upon Horses, nei­ther will we say any more to the Works of our hands, Ye are our Gods. These Re­solutions their Afflictions should pro­duce, and such Resolutions they would produce, when their Sufferings, being sanctified to them, should effectually re­duce them, and bring them home to God. And the like Resolutions did Da­vid's Afflictions produce in him, as we may gather from the frequent mention there is of the Vows which he then made unto God: Thy Vows are upon me, O God: I will render Praise unto thee, Psal. 56.12. Thou, O God, hast heard my Vows, Psal. 61.5. Prepare Mercy and Truth which may preserve me: So will I sing Praise unto thee for ever, that I may daily perform my Vows, ver. 7, 8. I will pay thee my Vows which my Lips have ut­tered, and my Mouth hath spoken when I was in Trouble, Psal. 66.13, 14. Now by these his Vows no doubt but he ob­liged himself to testify his Thankful­ness unto God when he should deliver him out of his Troubles, not only by offering Sacrifices, which were the usu­al Testifications of Thankfulness in those times, but also by a more careful [Page 359]Endeavour to forsake all Sin, and to give up himself to God more intirely in a way of constant and universal O­bedience, without which all their Sa­crifices and Oblations had in God's Ac­count signified little.

The Sum of all that hath been spo­ken, is this: Afflictions will work up­on Men, and prevail with them to re­turn to God from whom they have gone astray, when all other Means are inef­fectual. That 'tis not from any natu­ral Property or inherent Virtue in Af­flictions themselves that they produce this Effect, but from the Grace of God, and the Operation of his Spirit accom­panying Afflictions, and sanctifying them to us. That Afflictions, sancti­fied Afflictions, contribute towards the reclaiming of Sinners. (1.) By making them more serious, and by causing them to reflect upon themselves, and consider. (2.) By bringing them to the sight of their Sins, which they do several ways. (3.) By acquainting them with the great Evil and Hainousness of Sin, and with the Danger thereof. (4.) By putting the Sinner upon Humiliation and Prayer. (5.) By making him wil­ling [Page 360]to forsake his Sins, and by causing him to take up Resolutions to forsake his Sins, and never to return to them any more.

Now I come to apply what hath been spoken.

Ʋse 1. If Afflictions will work upon Men, and prevail with them to return to God, when all other-Means are inef­fectual; this may inform us how en­tremely bad we are, what sinful Na­tures we have; how disingenuous we are, how much our Hearts are set upon Sin, and how fondly in love with it we are. 'Tis a very bad Child, that will be wrought upon and be made better by nothing but the Rod: if no Perswa­sions, no wholsom Counsels, no Admo­nitions, no Promises, no Threatnings will do him any good; if he must be beaten and smart soundly, or he will miscarry and undo himself. This is our natural Temper, this is the very Case of us all by Nature; nothing but Blows, and the Smart of the Rod will take off our Hearts from Sin, and make us wil­ling to leave it. How should it hum­ble and abase us, and cause us even to loath our selves, that we should have [Page 361]such wicked and vile Natures, that we should be so disingenuous; and that there should be such a cursed League between us and Sin; that we should have so much Kindness and intire Friendship and Affection for Sin, which is most odious to God, and most destru­ctive to our own Souls!

Ʋse 2. If Afflictions will work upon Men, and prevail, with them to return to God from whom they have gone a­stray, when all other Means are ineffe­ctual; this should reconcile us to Affli­ctions, and make us willing to submit to that spiritual Discipline which the most wise God thinks fit to train us up under for our Good. Why should you murmur and fret against the Lord, when his chastning: Hand is upon you? Why should your Heart rise against that wholsom and necessary. Severity, which he makes use of for reclaiming you? Is there not a Cause? Doth he not see that nothing else will prevail with you? What would you have him do? Would you have him let you alone, and suffer you to perish in your Sins? Be not so in love with your present East; as to be unwilling to suffer a little here, to [Page 362]prevent your suffering eternally in ano­ther World. Be not so fondly, foolish­ly, irrationally, and madly in love with Sin, as to be averse from undergoing any thing whereby you may be deliver­ed from the Power and Dominion of it. Have not such mean, low and unwor­thy Thoughts of the great and inesti­mable Mercy of being reduced from the Error of your Ways, and brought home unto God, as to think much of any Se­verity by which it may be effected. Certainly if you judg Sin to be the greatest Evil, and if you be really of the mind that 'tis the greatest Happi­ness to be freed from it, and to be at Peace with God, and to be reconciled to him, you will not think any Course harsh, grievous and intolerable, where­by it may be attained.

I now come to a more particular Consideration of what Manasseh did in his Affliction; He besought the Lord his God, and humbled himself greatly before the God of his Fathers, and prayed unto him.

In which Words we are informed what Manasseh did: First, in general Terms, He besought the Lord his God; [Page 363]and then we are more particularly in­formed how he sought him, namely, by Humiliation and Prayer; He hum­bled himself greatly before the God of his Fathers, and he prayed unto him.

Concerning the Account in general of what Manasseh did, in those words, He besought the Lord his God, I shall say nothing, because there is nothing in those general Terms, but what is com­prehended in the following Particulars, namely, that he humbled himself greatly before the God of his Fathers, and prayed unto him.

First, He humbled himself greatly before the God of his Fathers. In which Words there are three things considerable; That he humbled himself; That he hum­bled himself greatly; and that he humbled himself greatly before the God of his Fa­thers.

1st. He humbled himself: But when was it that he humbled himself? It was when God had first humbled him, and not till then; when God had delivered him into the Hands of his Enemies; when God had caused him to be carried away captive to Babylon, made him a Prisoner, and put him in durance there, from whence he knew not whether he [Page 364]should ever be released, and set at li­berty again. Whence we may observe, That proud, stubborn and incorrigible Sin­ners will not humble themselves till God hath humbled them, till by Afflictions he hath taken down their haughty Spirits and laid them low. Wherefore you who turn the deaf Ear to all God's gracious Calls and Invitations to Repentance, and to all his severe Denunciations of Judgments, would you prevent God's humbling you by those sharp and hea­vy Afflictions which would be very grievous to you; then humble your selves betimes, before he takes you in hand to humble you. This is the best Course, or rather the only Course that you can take for preventing God's humbling you: 1 Cor. 11.31. for if we would judg our selves, we should not be judged. When Manasseh lay under God's afflicting Hand, then he humbled himself. The Time of Af­fliction is the most proper Season for Humiliation. For,

1. Then, if ever, we see our Sins; our Afflictions open our Eyes, make us look about us, and help us to discover those our Miscarriages, which before we would not own nor take notice of.

2. Then the Heart is softned, and touched with the sense of our Sins.

3. Then also the Sinner begins to have a sense of God's Displeasure against him for his Sins: By the Afflictions which the Hand of God hath laid upon him, he perceives that God is angry with him, which he was not in the least sensible of before he was afflicted. Now all these things do not a little fur­ther our Humiliation.

Ʋse. Let us therefore when Afflicti­ons come upon us, improve that Season for our Humiliation; else all those Ad­vantages will be lost.

Now if you ask how we are to be active in humbling our selves? I an­swer,

1. By making diligent search after our Sins, by labouring to find them out, and acquaint our selves with them: And this is no easy Work, considering our natural Blindness in spiritual things, our Unwillingness to know the worst of our selves, our Partiality to our selves, and our Aptness to overlook our Sins.

2. By using our best Endeavours to affect our Hearts with our Sins, which is to be done by a serious Consideration [Page 366]of the Nature, Quality and Aggravati­ons of our Sins; as also of the extreme Danger attending them, and of the dis­mal Consequents of Sin unrepented of, and the most fearful and eternal Wrath of God which it unavoidably exposeth the Sinner unto.

3. By humble and affectionate Con­fession of our Sins unto God, with our most earnest and importunate Supplica­tions to him for the pardon and forgive­ness of them.

4. By judging our selves for them, and by passing Sentence against our selves, as those who have by our Provo­cations deserved to be disowned and cast off for ever, and to be made the miserable Objects of God's fierce Indig­nation to Eternity.

5. By taking up the most firm and stedfast Resolutions to cast off all our Transgressions for the time to come, and as far as God shall be pleased by his Grace to enable us, never to return to Folly any more.

Now followeth the second Particu­lar, He humbled himself greatly, as he had been a very great and most heinous Sinner. And hence we may farther observe,

That our Humiliation must be propor­tionable to the Nature and Quality of our Sins.

A little slight Humiliation for great and grievous Sins, is in God's account next to no Humiliation at all. Let not therefore such as have been guilty of great and horrid Sins, think it is enough for them to have hang'd down their Heads as a Bulrush for a day or two; as those Hypocrites whose Carriage the Prophet describes, Jer. 58.5. or to have made some slight and formal Confession of their Sins, when they are now just rea­dy to go out of the World. This for­ced and half-Humiliation cannot be ac­ceptable to God; for it argues that such a Man hath neither any true sense of the Hainousness of his Sins, nor of the high Displeasure of God against him for his Sins, much less any sincere and firm Resolutions to forsake his Sins, if God should raise him up again, and lengthen out his Life for some longer time. That you may be duly and soundly humbled for your Sins,

1. Give your self no Rest until you be fully convinced of the hainous Na­ture of your Sins, and the various Ag­gravations of them by which they have been heightned: As,

(1.) That your Sins have been so often repeated, renewed, and acted o­ver again and again.

(2.) That they have been committed against so many Cautions against them as you have had, against so many Warn­ings, so many Admonitions and Re­proofs.

(3.) Against so many Chastisements, and so much Experience of the bitter Fruits of Sin.

(4.) Against so many Mercies which should have led you to Repentance.

(5.) That they have been committed against so many Purposes and Resoluti­ons, against so many Promises and seri­ous Ingagements to the contrary, and perhaps against so many solemn Vows and Covenants.

2. Acquaint your self with the Threatnings of God against those your Sins, and the high Displeasure of God therein manifested against you for them.

3. Be an humble Suitor unto God, that he would be pleased to break your Heart, and according to his Promise, to take away your stony Heart, Ezek. 36.26. and give you a Heart of Flesh. But be sure that you be in good earnest when you offer [Page 369]up this Suit unto God; beg this Mercy with the greatest Importunity, or other ways never expect to obtain it; then, and then only shall you seek God and find him, Jer. 29.13. when you shall search for him with all your Heart. And though you should not presently obtain what you seek unto God for, yet give not over seeking him; if you seek him with Constancy and Perseverance, you shall be sure to speed in the End: Gal. 6.9. In due time you shall reap, if you faint not.

But you will say, How may a Man know that he is truly and soundly hum­bled, that his Humiliation bears some Proportion with the Quality and De­gree of his Sins?

Answ. 1. He that is truly, effectually and soundly humbled, will loath and abhor himself for his Sins; so did Job: Behold, I am vile, saith he, Job 40.4. what shall I answer thee? I will lay my Hand upon my Mouth. And again; I abhor my self, Ch. 42.6. saith he, and repent in Dust and Ashes. This is that Frame of Spirit which God expects should be found in a sincerely penitent, truly humbled, and effectually reformed People; they should remember and be confounded, Ezek. 16.63. and never open their Mouth any more: that is, they should [Page 370]remember all their Abominations, be confounded in the serious Thoughts and Remembrance of them, and never open their Mouth any more to justify them­selves.

2. He that is truly, effectually and soundly humbled, will freely acknow­ledg and aggravate his Sins; he will be so far from extenuating and lessening his Sins, that he will lay them open and represent them as fully as he can, and in his Confessions of them lay all the load on himself that he is able; he will not spare himself, or in the least favour himself in the Charge and Indictment which he brings in against himself. Thus David making Acknowledgment of his Sin, gives it its full Aggravati­ons, 2 Sam. 24.10. saying, I have sinned greatly, and I have done very foolishly. And after­wards, when he saw the Angel of the Lord stretching out his Hand against the People, Ver. 17. Lo, I have sinned, and I have done wickedly: but as for these Sheep what have they done? Let thy Hand, I pray thee, be against me, and against my Father's House. An unhumbled Sinner would have shifted off all the Blame up­on others, as did Saul, 1 Sam. 15.15. excusing himself, he pleaded, that the [Page 371]People had spared the best of the Sheep, and the Oxen, to sacrifice unto the Lord: But David took all the Blame upon him­self, and wholly exempts his People from it.

3. The Sinner that is truly, effectu­ally, and soundly humbled, will justify God in all that is come upon him for his Sins: So Daniel acknowledging his own Sins, and the Sins of the People, saith, To thee, O Lord, Dan. 9.7, 8. belongeth Righ­teousness; but to us Confusion of Face, to our Kings, to our Princes, and to our Fa­thers, because we have sinned against thee. This Acknowledgment he makes after a long Recital of those heavy Judgments which for their Sins God had inflicted on them, thereby clearing him from a­ny unjust Severity which he had exer­cised upon them. To the same purpose it is that Ezra making Confession of his own Sins, and of the Sins of that Peo­ple, freely acknowledged, that though they had suffered grievous things, yet they had been punished less than their Iniquities deserved. Ezra 9.13. God had in Wrath remembred Mercy, even when he treat­ed them with most Severity.

4. The Sinner that is truly, effectu­ally and soundly humbled, will meekly [Page 372]and patiently submit to God's Corre­ctions, and lay himself at the Feet of God while he is chastning him. He will accept of the Punishment of his Sin, as the Phrase is, Lev. 26.41. He will cordially say with the Church; Micah 7.9. I will bear the Indignation of the Lord, be­cause I have sinned against him. He will humbly say with Eli, whatsoever his Sufferings are, It is the Lord that thus handles me; 1 Sam. 3.18. It is the Lord, let him do what seemeth him good. In like manner David expresseth his humble Submissi­on to the good Pleasure of God, when he lay under his correcting Hand; when he fled from Absalom, he ordered the Ark to be by Zabok carried back in­to the City, [...] Sam. 15.25, 26. saying, If I shall find fa­vour in the Eyes of the Lord, he will bring me again, and shew me both it, and his Habitation: But if he thus say, I have no Delight in thee; behold, here am I, let him do to me as seemeth good unto him.

5. The Sinner that is truly, effectu­ally and soundly troubled, will take a holy Revenge upon himself, in refe­rence to those things, to those particu­lar Instances of his Life, in which he has most provoked God and incurred his Displeasure. Cor. 7.11 To manifest his Indig­nation [Page 373]against himself for the Sins by which he hath most highly dishonoured God, he will deny himself some of those lawful and innocent Liberties which he might other ways without Sin make use of.

It now follows in the Text, that he humbled himself greatly before the God of his Fathers. Which Words may imply either an Aggravation of his Sins, or an Incouragement to seek unto God for the Pardon of his Sins.

1. The Words may imply an Aggra­vation of his Sins, which had been com­mitted against so many Considerations as might and should have effectually re­frained him from sinning against God in such a fearful manner as he had done.

As, 1st. That he had sinned against so many good Instructions and Cauti­ons against Sin, as his Father had given him; and against the pious Education which under the Care and Inspection of so religious and conscientious a Father he had enjoyed.

2dly. That he had sinned against all the good Examples which his Father and other religious Progenitors had gi­ven [Page 374]him, and against all the Patterns of sincere Godliness and true Piety which they had laid before him, and either were or should have been still in his Eye.

3dly. That he had sinned at such a fearful rate, and indulged himself in such vile and profligate Courses, against all the Advantages, for better things, which all the Prayers of his Father and other godly Ancestors had afforded him.

Ʋse. Let all wicked and graceless Children of pious and religious Parents, consider seriously how sad their Account must needs be another Day, if they shall still go on and persevere in those wicked and ungodly ways unto which they addict themselves; they must not think to plead the Piety of their religi­ous Parents and other Ancestors; this shall be so far from being any Advan­tage to them, that it will be found to be the greatest Aggravation of their Sins, and accordingly procure the most fearful Aggravation and Heightning of their Punishment. The most wicked Children are apt to please and flatter themselves with this fond Imagination, that being descended from such good Parents and Ancestors, they shall for [Page 375]their sakes find Favour with God at the Great Day of their Account; and that the Children of such Parents and An­cestors, though they should have lived irregularly, cannot easily miscarry and perish everlastingly. Let not wicked Children of good Parents deceive them­selves; if they continue and persevere still in their evil ways, they must know (and I desire all such to ponder it seri­ously) that the Piety of their Parents will be of no other Advantage to them, than only to rise up in Judgment against them, and to condemn them with a more sore and dreadful Condemnation. John the Baptist calling upon the Un­godly to break off their wicked Pra­ctices, and to bring forth Fruits meet for Repentance, tells them, that they must not think to say within themselves, Mat. 3.9. We have Abraham to our Father; for God was able even of Stones to raise up Chil­dren unto Abraham. Abraham wanted no such Children as they were, Chil­dren that were a Dishonour and a Re­proach to their godly Ancestors: Abra­ham would never own such a wicked Posterity for his Children, much less would he open his Mouth to speak one Word in their Behalf when they should [Page 376]stand before the Judgment-Seat of Christ, to be accountable to him for all their Wickedness. The true and ge­nuine Children of Abraham are only those who imitate Abraham, and tread in his Steps; as for others he will utter­ly disown and disclaim them. And the same Treatment must all wicked Chil­dren, still continuing so to be, expect from their godly Parents and Ancestors; they must not think to shelter them­selves from the Judgments of God un­der the Piety of their Progenitors.

2. The Words may imply an Encou­ragement to seek unto God for the Par­don of his Sins, and a great Encourage­ment thereunto it is upon several Ac­counts. For,

1st. The Children of good Men are, together with their Parents, within the Compass of the Covenant which God makes and establisheth with his People: Thus runs the Tenour of that Cove­nant; Gen. 17.7. I will establish my Covenant (saith the Lord to Abraham) betwixt me and thee, and thy Seed after thee in their Ge­nerations, for an everlasting Covenant, to be a God to thee, and to thy Seed after thee. By this St. Peter incourageth the [Page 377]wicked Jews that had stained their Hands with the horrid Guilt of crucify­ing the Lord of Life: I say, by this he encouraged them to Repentance for the Remission of their Sins; Acts 2.39. For the Pro­mise is unto you, and to your Children, and to all that are afar off, even as many as the Lord our God shall call.

2dly. Godly Parents make Conscience of praying for their Children, that God would be pleased to pardon their Sins, to strengthen them against their Temp­tations, and to bestow his Grace and holy Spirit upon them. This Conside­ration, if duly weighed, must needs be a singular Encouragement, even to the most wicked and ungodly Children, to become humble and earnest Suitors unto God for the Pardon of their Sins: they may upon good Grounds hope, that all the Prayers and Supplications which their Parents have offered up un­to God for them, shall not utterly mis­carry and be lost.

Ʋse 1. This may inform us how great a Mercy it is for Children to have been descended from pious and religious Pa­rents, and how thankful unto God they ought to be for this singular Favour, a [Page 378]Favour that cannot be sufficiently va­lued, and which hath its rise purely from the free Grace of God, which alone maketh one Man to differ from another, especially in Matters of this Nature, wherein the eternal Welfare of our Souls is so nearly concerned.

Ʋse 2. Let all such Children who have been favoured with this inestima­ble Privilege of being descended from religious Parents, improve this Mercy to their spiritual Advantage, giving all Diligence to become Followers of their Parents, and Imitators of their Piety; to write after that Copy, and to work after that Pattern which their Parents have set them: And let them pray unto God fervently and incessantly, that they may by a holy and unblamable Conver­sation, approve themselves to be the true Offspring of such Parents, and be accordingly owned and acknowledged by them; and above all, that they may be owned and acknowledged of God for such, when they shall give up their Ac­counts to him, and receive their final Sentence according to what they have done, 2 Cor. 5.10 in the Flesh, whether it be Good or Evil. And thus I have done with that Ob­servation.

The next thing to be considered, is, what Manasseh joined with his Humilia­tion under the afflicting Hand of God, namely, Prayer; He humbled himself greatly before the God of his Fathers, and prayed unto him.

Whence we may observe, in the next Place, that Prayer is a seasonable and necessary Duty in the time of Afflicti­on. Is any among you afflicted? Jam. 5.13. let him pray. Psal. 50.15 Call upon me in the Day of Trou­ble. This God aims at in afflicting us, and hiding his Face from us: This is his Design in withdrawing his gracious Presence from us: Hos. 5.15. I will go and return to my Place, saith he, till they acknowledg their Offence, and seek my Face: in their Affliction they will seek me early. Thus did God's People in the time of their Afflictions: Isa. 26.16. Lord (saith the Prophet) in Trouble they have visited thee: they poured out a Prayer, when thy Chastning was upon them.

And divers Reasons there are why all God's People should in their Afflictions betake themselves to God by Prayer. As,

1. All Afflictions come from God; I form Light, saith he, Isa. 45.7. and create Dark­ness: I make Peace, and create Evil; I [Page 380]the Lord do all these things. Shall there be Evil in the City, and the Lord hath not done it? Amos 3.6. Which Words must be understood of the Evil of Af­fliction and Punishment, not of the E­vil of Sin, that's an Evil whereof God who is perfectly and infinitely Good, can never be the Author. Men may be Instruments in our Sufferings, they may be Actors in subjecting us to Af­flictions, and in bringing such Evils up­on us; but it is God that imploys them, and makes use of them to chasten his People for their Sins. This is that which the Psalmist intends when he calls wicked Men God's Sword; Psal. 17.13 Deliver my Soul from the Wicked, (saith he) which is thy Sword: The Sword where­with he thrusts at, wounds and pierceth, chastens and corrects his People, when they have by their Provocations incur­red his Displeasure. To the same Pur­pose it is that he calls Assyria the Rod of his Anger, Isa. 10.5. and the Staff in their Hand his Indignation; that is, the Instrument of his Indignation which he makes use of to punish them for their Sins. Hence also it is that he calls the Baby­lonians his Battel-Axe, Jer. 51.20. and Weapons of War, with which he breaks in pieces [Page 381]the Nations, and destroyeth Kingdoms.

2. Because God only can remove those Afflictions from his People, which his Hand hath laid upon them: This God assumes to himself as his own Pre­rogative; Deut. 32.39. I kill (saith he) and I make alive; I wound, and I heal; neither is there any that can deliver out of my Hand. To the same Effect is that Passage in the Song of Hannah, where she saith, 1 Sam. 2.6. The Lord killeth and maketh alive; he bringeth down to the Grave, and bringeth up. And that of Psal. 68.20. Ʋnto God the Lord belong the Issues from Death. Hence God himself complains of Mens neglecting to have Recourse to him by Prayer in their Afflictions, who alone can relieve them by re­moving his afflicting Hand from them; saying, Jer. 9.13 The People turneth not to him that smiteth them; neither do they seek the Lord of Hosts.

3. Our Neglect to have Recourse to God by Prayer in our Afflictions, blast­eth all other Means which we make use of for our Relief. No Question can be made of it, but that Ahaziah having taken a dangerous Fall from a Lattice, made use of all the best Means that could be had for his Cure; but because [Page 382]in that his Affliction he sought not unto the true God, the God of Israel, for healing, but unto the God of Ekron, the Prophet in the Name of God tells him, that he should not come down from that Bed on which he had gone up, 2 King. 1.4 but should furely die, as accordingly it fell out in the Issue. Wherefore this is noted as a great Miscarriage in Asa (though o­therwise a good Man) that in his Dis­ease, 2 Chron. 16.12. even when it was very grievous, he sought unto the Physicians, and not unto God.

4. It concerns us in our Afflictions to seek unto God by Prayer, in regard of the great need we have of his Help and Assistance many other ways in the time of our Afflictions. As,

1st. To teach us his meaning in those Afflictions with which he exerciseth us; what he designs in them; and what at such a time he expects from us.

2dly. To sanctify Afflictions to us, and to enable us to improve them to our spiritual Advantage.

3dly. To support us under our Af­flictions.

4thly. To give us Patience under his afflicting Hand, and to keep us from murmuring, repining, discontent, fret­ting [Page 383]against God, and all other sinful Distempers, which in regard of the Cor­ruption of our Nature, and the evil Frame of our Hearts, we are subject unto in our Afflictions.

These Particulars I have only men­tioned, leaving it to every Man to in­large on them in his private Meditati­ons, as he shall see cause.

Ʋse. Seeing we are upon so many Considerations obliged and highly con­cerned to seek unto God in our Afflicti­ons, let us all be cautioned to take heed that we neglect not the Duty of Pray­er while God's afflicting Hand is upon us, and when, if ever, this Duty is both most seasonable and most necessa­ry. As soon as ever any Affliction from the Hand of God begins to light on us, let us immediately betake our selves un­to God by Prayer; let this be the first thing we do, and let us never think of making use of any other means in or­der to our Relief, till this be done: nei­ther let us rest here, but let us continue to pray without ceasing, as long as God thinks good to continue his afflicting Hand upon us and ours. Thus doing with Constancy and Perseverance, we [Page 384]need not question but that we shall see a good Issue out of our Afflictions, what­ever they be, in God's appointed time; but in all our Afflictions let us not only pray, but labour to be soundly humbled for our Sins, which have been the me­ritorious Cause of all our Sufferings; let us earnestly beg the Pardon of them, and Strength against them for the fu­ture. This is the best Course that we can take in our Afflictions, and the on­ly Course that can give us any Security, that we shall be in due time delivered out of our Afflictions, and be delivered with such Advantages to our Souls, as shall give us just Cause to acknowledg that it hath been good for us to have been afflicted; and that God hath in Faithfulness chastned us, as David, af­ter his Afflictions, professed and ac­knowledged; Psal. 119.75.

Now follows the fifth Particular, namely, the Issue of Manasseh's Prayer; God was entreated of him, and heard his Supplication, and brought him again to Jerusalem into his Kingdom. Then Ma­nasseh knew that the Lord he was God. Most sad and doleful was the Condition of Manasseh, while he was a Captive [Page 385]in Babylon; he was bound with Chains, and fettered with Irons; he was con­fined to the dark and uncomfortable Vaults and Cloysters of a Prison; and though perhaps in regard that he was not of the common sort of Prisoners, but a King, he might have better Ac­commodations than many others; yet which was worst of all, he had small or no Hopes of being ever released or set at Liberty again; and which was the Height of his Misery, he had no Secu­rity for his Life, but was perpetually in Danger, and upon that Account un­der Fears of being drawn out of Prison, and brought to Execution every Day and every Hour. This was his dis­mal and desperate Condition, than which nothing could easily be more sad and rueful; but notwithstanding all this God wonderfully appeared for him, and rescued him out of his Misery.

And hence we may observe;

That there is no Condition so sad, so disconsolate, and so dismal, but that God can afford a Man Relief therein, and will do it if he be duly sought unto.

Jonah upon Prayer was delivered out of the Belly of Hell, as he calls it; Jonah [...]. dark Prison, or rather a Dungeon. [Page 386]When the Israelites should by their Sins have so far provoked God as to be made the Objects of his fiercest Indignation, and to be punished seven times and se­ven times, and seven times more for their Iniquities; yet after all this, God promised them Mercy upon their sound Humiliation, Lev. 26.40, 41, 42. and sincere Repentance. So again, when all the Curses of the Law should have overtaken and seized on that sinful People; and when for their monstrous Provocations God should have dispersed them, and scat­tered them amongst the Nations, and driven them even to the uttermost Parts of the Earth; yet if after all this they should return to the Lord, and obey his Voice, Deut. 30.2, 3, 4. he promiseth to turn their Captivity, and to gather them out of all Places whither he had scattered them. He is graciously pleased to as­sure them, that if any of theirs should be driven out to the uttermost Parts of Heaven, from thence would the Lord their God gather them, and from thence would he fetch them.

There are two Branches of this Point.

1. He can afford Relief in the most deplorable and desperate Cases, for he [Page 387]is all-sufficient; Gen. 17.1. He wants neither Wis­dom nor Power to compass and work out the Deliverance of his People, how forlorn or deplorable soever their Condi­tion may seem to be.

1st. As for Wisdom; He is the only wise God, 1 Tim. 1.17. His Ʋnder­standing is infinite, Psal. 147.5. He knows how to deliver the Godly, 2 Pet. 2.9.

2dly. His Power is equal to his Wis­dom. Nothing is impossible with God, Luke 1.37. Nothing is too hard for him, Gen. 18.14. He is able to do ex­ceeding abundantly above all that we can ask or think, Eph. 3.20. He is never at a Loss, though we be.

2. As he can, so he will afford Relief in all Cases, if he be duly sought unto, at least so far as shall be most for his own Glory, and our real Benefit and Advan­tage. For,

1st. The more sad any Man's Condi­tion is, the more ready is he to relieve him, Psal, 103.13. and the greater Compassion hath he for him: Like as a Father pitieth his Children, so the Lord pitieth them that fear him.

2dly. The more sad any Man's Con­dition is, the more Glory will re­dound [Page 388]to God from relieving him.

Now to apply this in a Word. The proper Use of this Point is to incourage us to look up to God, and to be humble Petitioners to him for Relief in all our Distresses, never despairing of obtain­ing Succour as long as we have such an one to have recourse unto.

But to go on with the Text, which informs us, that God was entreated of him, and heard his Supplication, and brought him again to Jerusalem into his Kingdom. He was entreated of him, not only so as to release him out of Pri­son, and to bring him back again into Jerusalem into his Kingdom, but so as to pardon his great and hainous Provo­cations, by which he had drawn that Misery upon himself: for that Ma­nasseh was a true Penitent, we have all the reason to believe, not only in regard that it is said of him, that he humbled himself greatly, but also that upon his Return to Jerusalem; he took away the strange Gods and the Idol out of the House of the Lord, and all the Altars that he had built, and cast them out of the City, and commanded Judah to serve the Lord God of Israel. These were Fruits and Evi­dences of the Truth of his Repentance.

Now whereas such an one as Manas­seh obtained the Pardon of his Sins; we may observe, That the greatest Sinners may find Mercy with God if they duly seek it.

This great Truth (for such it will be deemed by all that are truly sensible of their Sins) may be confirmed several ways.

1. From Instances of such notorious Sinners as have upon their Repentance obtained the pardon of their Sins. In­stances whereof are,

(1.) Manasseh, here in the Text, whose most hainous and abominable Provocations are at large described, 2 Kings 21. 2 Chron. 33.

(2.) The Woman mentioned, Luke 7.37, 38. and so on to the end of the Chapter. This Woman is there said to have been a Sinner, that is, a notori­ous and infamous Sinner; one that was known to be a lewd and vitious Woman all the Town over; insomuch that Si­mon the Pharisee, who had invited Christ to his House, took great offence at it, that he should suffer a Woman of such ill Report to come near him, as we may see, ver. 39. and yet this lewd and vicious Woman, upon her sincere [Page 390]Repentance, obtained the forgiveness of her Sins, whereof our Saviour assures her, ver. 48. saying unto her, Thy Sins are forgiven thee.

(3.) The Thief on the Cross, is ano­ther Instance of Mercy obtained at the Hands of God by a great Sinner, upon his sound Humiliation and unfeigned Repentance; Luke 23.40, 41, 42, 43.

(4.) Another Instance hereof may be in those who are said to have used cu­rious Arts, Act. 19.19 that is, who addicted them­selves unto Magick and Judicial Astro­logy. Many of these are said to have brought their Books together, (that is, their Books of Magick and Judicial A­strology) and to have burned them be­fore all Men, thereby testifying the truth of their Repentance; upon which, without all question, they obtained the pardon of those their great and horrible Offences.

(5.) Another Instance may be in those notorious Sinners, a black Cata­logue whereof we have, 1 Cor. 6.9, 10. namely, Fornicators, Idolaters, Adulte­rers, Effeminate, Abusers of themselves with Mankind, Thieves, Covetous, Drun­kards, Revilers, Extortioners. Concern­ing which monstrous and prodigious Of­fenders [Page 391]the Apostle adds, v. 11. And such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the Name of the Lord Jesus, and by the Spi­rit of our God. The Sum of all is, That as bad as they were, and as notoriously wicked as they had been, they obtain­ed converting, pardoning and sanctify­ing Grace.

(6.) S. Paul may be another Instance hereof, who though (according to his own acknowledgment) he had been a Blasphemer, a Persecuter, 1 Tim. 1.13, 15. an injurious Person, and the chief of Sinners; yet upon his Repentance he obtained Mercy.

(7.) Another Instance may be in those wicked Jews that crucified the Lord of Life; three thousand whereof being converted by St. Peter's Sermon, Acts 2.36, — 41. obtained the forgiveness of that horrid Sin.

2. That great Sinners may upon sound and sincere Repentance obtain the pardon and forgiveness of their Sins, may be confirmed several other ways: As,

(1.) Because Mercy is promised to the greatest Sinners, upon their Repen­tance; Isa. 1.16, 17, 18. & 55.7. Ezek. 18.27, 28. & 30.31, 32. Mat. 12.31.

(2.) Promises of Pardon made unto penitent and believing Sinners, run in general Terms; John 3.16. Mark 16.15, 16. Acts 10.43.

(3.) Christ invites all that feel the Burden of their Sins, to come unto him, promising them Ease and Refreshing if they come; Mat. 11.28. John 7.37, 38, Rev. 22.17.

(4.) Christ expostulates with Sin­ners, and complains that they come not to him for Mercy; John 5.40. Mat. 23.37.

(5.) He declareth and professeth that he will reject and put off none that shall come unto him; John 6.37.

Ʋse 1. This Truth is Matter of very great Encouragement to the chief of Sinners to come to Christ, and to be humble Suitors to him for the pardon of their Sins. They see that pardoning Mercy has been obtained by many of the greatest Sinners, that the Promises of finding Mercy with God upon con­dition of Faith and Repentance, run in general Terms, excluding none that are so qualified: they see that Christ most graciously invites all sorts of labouring and heavy-laden Sinners, without ex­ception, [Page 393]to come unto him; that he expostulates with Sinners, and com­plains that they will not come unto him that they may have Life: and lastly, that he declareth and professeth that he will cast out none that come unto him, that come unto him in a due manner, and as they ought to come; that is to say, with unfeigned and sincere Repen­tance for their Sins past, and with firm Resolutions and sincere Endeavours to cast off and forsake their Sins for the time to come. Now what more can the greatest Sinners wish or desire, to encourage them to seek Mercy at the Hands of God, than that they may rest assured that they shall not lose their la­bour, that they shall not seek him in vain, but certainly obtain what they are Suitors to him for? But here how­ever, they must be careful to seek him, (1.) Seasonably; Isa. 55.6. 2 Cor. 6.2. Heb. 3.15. (2.) Earnestly and impor­tunately; this manner of seeking God is that which prevails with him, espe­cially when we seek unto him for so great a thing as is the forgiveness of our Sins; Jer. 29.13. (3.) Abandoning, forsaking and casting off all their Trans­gressions, Ezek. 18.30. that Iniquity may not be their [Page 394]Ruine. If thus they come unto Christ, and seek Mercy at his Hands, (as hath been said before) Christ will in no wise turn them off with a Repulse, but assu­redly and without fail entertain them graciously, and give them to find Mer­cy with him in the pardon and forgive­ness of their Sins.

But here desponding and discouraged Sinners be apt to object several things.

Object. 1. Saith the Sinner that is deeply affected and sadly cast down with the sense of his Sins, None ever obtained Mercy, that sinned as I have done.

Answ. (1.) That is a very rash and unadvised Speech, (as I have elsewhere shewed at large:) Do you know all the Sins which all the penitent Sinners that ever found Mercy with God, have been guilty of?

(2.) Consider and ponder a little bet­ter the Instances before-mentioned. Are your Sins greater than the Sins of Ma­nasseh? Are your Sins greater than the Sins of that Woman, Luk. 7.37, 38. who was notori­ous for her Lewdness all the City over? Are your Sins greater than the Sins of all those foul and abominable Sinners, which the Apostle reckons up, 1 Cor. 6.9, 10?

(3.) If your Sins have been really greater than the Sins of any of these, or all of them together; yet are they greater than the boundless Mercies of God, and the Merits of Christ? Take heed how you entertain such a Thought.

(4.) Are your Sins so great, as that they are without the compass of all the Promises made to believing and peni­tent Sinners? Far be it from you to har­bour such black Thoughts concerning your Condition. If you had upon you the Guilt of all the Sins that ever have been committed since the Fall of Adam to this day, yet if you could sincerely repent of them all, cast them all off, and truly believe in Christ, you might be sure of the pardon of them: for so uni­versal and unlimited, of so large a com­pass and extent are the Promises of Mer­cy which are made to all believing and penitent Sinners, that they would ex­tend to them all, and take them in. This is so clear and evident, that no Excepti­on can be made against it, unless by one that will be satisfied with nothing that can be laid before him, or offered him for his Satisfaction.

Object. 2. But I have run on so long impenitently, and rejected so many Offers [Page 396]of Mercy, that I fear there is no Mercy, there can be none for me.

Answ. (1.) Doth not God call and in­vite such as well as others? Are not his gracious Calls and Invitations to Re­pentance general? Are they any where restrained, or clogged with any Limi­tations? Are they any where narrowed and straitned with the exception of any sorts of Sinners whatsoever?

(2.) How many of those in the Old Testament and in the New, that had long gone on in a sinful Course impeni­tently, obtained Mercy at length, not­withstanding the long-continued Perse­verance in their evil Ways?

(3.) Do not the Promises of Mercy to be obtained by penitent and belie­ving Sinners, extend to such as well as unto others? Where are they by any Scripture excluded from Mercy? And if the holy Scriptures exclude them not, why should they exclude themselves?

(4.) Doth not our Saviour assure us, that all manner of Sin and Blasphemy shall be forgiven unto Men upon their Repentance? Mat. 12.31 (for that is ever in this matter supposed, though not expressed.) Now if all manner of Sin and Blasphe­my shall upon Repentance be forgiven [Page 397]unto Men, then undoubtedly no truly humbled and sincerely penitent Sinners shall be denied the Forgiveness of their Sins, how long soever and how obsti­nately soever they have gone on in their sinful Practices.

Object. 3. But I fear I may not belong to the Election of Grace; and if so, then all my Endeavours to find Mercy with God would be fruitless.

Answ. 1. You ought not to neglect your known Duty, because you cannot dive into God's secret Decrees: though you know not what God's secret Coun­sels and Purposes may be concerning you, yet he hath plainly and sufficient­ly revealed what your Duty is, and what he requires of you, in order to your Salvation. It concerns you there­fore not to trouble your Mind about God's secret Purposes concerning you, but to apply your self with all holy Di­ligence to the conscientious Perfor­mance of your Duty; and so doing, to cast your self upon the free Grace and Mercy of God in Christ: Secret things belong unto the Lord our God; Deut. 29.29. but things revealed belong to us, and to our Children, that we may do them.

2. If you perform your Duty as you ought, God will be sure to perform his Promises; you may depend and build upon it, that if you be not wanting to your Duty, he will never fail to deal with you according to his Word: Hea­ven and Earth shall pass away, Mark 13.31. but his Word shall not pass away. What God hath spoken, shall certainly take Ef­fect.

3. This is the best Course, indeed the only Course which you can take to be satisfied concerning your Election. When you find in your self the Work of Grace, and the Fruits of true Faith and sincere Repentance, true Holiness and universal Obedience, a studious and holy Care, and endeavour to please God in all things, and to decline and avoid whatsoever is displeasing unto him; when you find these things in your self, you may thence certainly and infallibly conclude, that you are one of those who belong to the Election of Grace: for these things wrought in the Heart, are Fruits and Effects of God's electing Grace, and can be found in none but such as are his Chil­dren, his Elect, ordained to eternal Life, [Page 399]Acts 13.48. Eph. 1.4. 1 Thess. 1.4, 5. 2 Thess. 2.13. Rom. 8.29, 30. Col. 3.12. So then the Graces of the Spirit, and that holy Change which is wrought in the Hearts of all sound and sincere Con­verts, are Evidences of their eternal Election, as may be gathered from the Scriptures last mentioned; and there­fore he that shall lay aside and neglect his known Duty, and resolve to do no­thing towards his Salvation until he knows his own Election, must una­voidably perish, because his Election cannot be known, but by the Fruits and Effects thereof, appearing in the Holi­ness of Mens Lives and Conversati­ons.

4. How many thousands, perhaps Millions, of glorified Saints may there be in Heaven, who never made this Scruple, or at least never suffered it so far to prevail with them, as to hinder and withhold them from giving all Di­ligence to make their Calling and Ele­ction sure, by an earnest Endeavour af­ter Faith, Repentance, Holiness, and all other Graces accompanying Salva­tion?

And so I come to the 6th and last thing in the Words, namely, What Ma­nasseh gained, or what he learned by all this: Then Manasseh knew that the Lord he was God. We may not think that Manasseh was wholly ignorant of God before; some kind of Knowledg of God he had, but he had no such expe­rimental and effectual Knowledg of God, as by these God's Dealings with him he attained. That Knowledg of God which neither works upon the Heart, nor reforms the Life and Con­versation, is little better than perfect Ignorance of God. It is said of the Sons of Eli, 1 Sam. 2.12. that they were Sons of Belial, and knew not the Lord: They knew not the Lord to any purpose; they knew him not in such a manner as they ought to have known him▪ and this was Ma­nasseh's Case; while he went on in his sinful Courses, and would not be re­claimed, he knew not the Lord. What­ever Knowledg of God he might have, it signified nothing in God's Account. But Manasseh by those sore Afflictions which God brought upon him, gained an experimental Knowledg of God's [Page 401]Power to subdue and humble the most stout and obstinate Sinners, of his Ju­stice and Holiness in punishing Sin, of the Truth of his Threatnings and De­nunciations of Judgments against Sin­ners; of his gracious and merciful Dis­position to pardon Sin, and to be recon­ciled to the greatest Sinners upon their sound Humiliation and sincere Repen­tance; of God's absolute Dominion and uncontrolable Soveraignty over the highest among Men, pulling them down, laying them low, and raising them up again, as it seems good in his Eyes. The experimental Knowledg of all these things in God, and relating to him, did Manasseh gain by that severe Course which God took with him, for bringing him home to himself, when gentler Means would not prevail. All this may be implied in those Words, Then Manasseh knew that the Lord he was God.

Now to apply this very briefly.

Ʋse 1. This should reconcile us to Afflictions, and make us willing to come under that severe Course of Dis­cipline [Page 402]which is so beneficial to us, and by which we gain so much.

Ʋse 2. It should also teach us to im­prove our Afflictions, so as we may profit by them, and to observe what we gain by our Sufferings; for Gainers we shall be, if we be not wanting to our selves.

This is apparently God's End in bringing them upon us, who as a wise and careful Inspecter, and a gracious Father, orders all things to our Advan­tage. And it becomes us to observe the same Method, and accordingly to im­prove what he so graciously intends for our Good; to be humble and patient to submit to his fatherly Chastisements, and to repent of those Sins he chastises us for.

THE main Scope of these Words is to direct us how we should carry our selves in time of Af­fliction. The Direction which is here given us, consists of two Parts.

1. We are informed what we must not do; we must not complain: 'tis most unreasonable and unlawful to com­plain, whatever our Afflictions be. So much is at least implied in that interro­gatory Form of Speech, Wherefore doth a living Man complain, a Man for the Punishment of his Sins?

2. We are taught what is to be done, and what Course we ought to take when we are afflicted; We must search and try our ways, and turn again to the Lord. So then the former part of the Directi­on is negative, the latter affirmative.

As to the former of these, some ap­prehend there is a special Emphasis in those Words, Wherefore doth a living Man complain? But all do not under­stand and explain that Emphasis in the same manner. Wherefore doth a living Man complain? that is, as some con­ceive, why doth any Man living com­plain of his Troubles and Afflictions, seeing 'tis the common Lot and Condi­tion of all Men while they live here, to be subject to Afflictions, Man being born unto Trouble, Job 5.7. as the Sparks fly up­ward, as Eliphaz sets forth the Calami­tous Condition of Man in this World? Why should any Man living complain of that which befals all others as well as himself, and which none may ever hope to be exempted from as long as they live upon this Earth? Others ex­plain the Emphasis thus; Why doth a living Man complain, say they; foras­much as while he is alive, whatever his Sufferings be, he is mercifully and fa­vourably [Page 405]dealt with? If he were treat­ed according to the Desert of his Sins, he should no longer be a living Man; he should be cut off from the Land of the Living, and cast into Hell. Either of these Senses is agreeable enough to the Analogy of Faith; but of the two the latter best sutes with the principal In­tendment of this Place, and with what follows in the latter Clause of the Verse; Why doth a living Man complain, a Man for the Punishment of his Sins? So long as there is no Evil that in this World befals a Man, but what hath Relation to Sin, and must be looked upon as a just Punishment thereof; what reason hath any Man living to complain, as if he were hardly dealt with? But then to the end we may not mistake the mean­ing of the Words, we must consider what kind of Complaint is here con­demned. In our Afflictions some sorts of complaining are allowed us; yea some Complaining is so far from being unlawful, that 'tis our Duty.

1st. It is lawful to express what we feel and suffer in those ways which Na­ture it self (I speak not now of sinful and depraved Nature) prompts unto us. So Groanings and Sighings, and [Page 406]louder Outcries, sometimes in Extre­mity of tormenting Pain, are but as it were the Voice of Nature thus making Discovery of its Pressures, and as it were endeavouring to ease it self. And no doubt but there is some little Relief in that kind of Complaint: for Na­ture would be more oppress'd if it al­ways stifled and suppress'd its Inclina­tions to give Vent to its Anguish by complaining. And moreover, the Strength of Nature would be sooner wasted and spent, if so much of it must be always exerted and put forth to the utmost to keep in and imprison its Sor­rows. We see God hath furnished unrea­sonable living Creatures, at least many of them, with some kind of natural Lan­guage whereby the Creature is able to complain when it suffers. And as for Man, what is purely natural to him, cannot be any part of his Sin: for the Creator ne­ver infused Sin or any Principle of sin­ful Depravation and Irregularity into a­ny of his Creatures. What I have now said, may be of use to some who in Ex­tremity of Anguish and bodily Pain are troubled at those Complaints which they cannot but give way to, and are apt to charge them on themselves as [Page 407]their Sin. There may be Complaints, and such as have a special Accent upon them; there may be loud Cries, and yet no Sin in all this. David speaks of his roaring, Psal. 22.1. and so again, Psal. 32.3. But though he roared all the day long, as in the Place last men­tioned, yet we cannot thence necessa­rily infer that he was impatient. He was a holy and a patient Man, who being often enforced to cry out through the Sharpness of his exquisite Pain, said, Though I roar, yet I do not murmur. You may cry out, and it may be roar also, from the Anguish of your Pain, and yet it's possible there may not be the least sinful Discomposure of your Spirit, or rising of your Heart against God so lay­ing his Hand upon you.

2dly. We may lawfully and freely complain to those that are about us, to our Friends, Relations and Acquain­tance; we may lay open our Griefs, and represent our Sufferings to the full, with all the Circumstances of them, when and where there is just Occasion. And this may be very necessary and be­neficial, both in reference to them and our selves: For besides the present easing of our Hearts by this Discovery of our [Page 408]Troubles, we hereby make them sensi­ble of our Condition, and kindle in them those Compassions towards us, which our present Condition calls for: we stir them up to Prayer for us, and give them occasion of exercising all those Graces which the Afflictions of others call forth and imploy. But here we must take heed that in our Complaints we make not our Afflictions greater than they are; that we aggravate them not beyond the just Measures and true Weight of them; a thing too ordinary with the Afflicted, especially in some Cases.

3dly. We may in our Afflictions com­plain to God also as well as to Men. 'Tis our Duty to spread our Condition before him, imploring that Relief from him, which his Hand alone is able to reach forth unto us. Not as if he were ignorant of our Estate or Concern­ments, but he would have us so to ma­nifest that we are sensible of his Hand upon us, and that we have no Expecta­tion of Relief from any else but him.

4thly. The Servants of God have not only a Liberty of making their Com­plaints to God in their Afflictions, but also of humbly expostulating with him [Page 409]about them, provided that it be done in a due manner, and so as the Distance between God and his Creature be ob­served. We have frequent Examples hereof in Scripture. Sometimes holy Men expostulate with God concerning the Grievousness and Severity of their Afflictions: Sometimes concerning the Length and Duration of them; some­times concerning the Instruments which God makes use of to correct them; sometimes concerning his seeming to cast off all Care of them in their Af­flictions, neither minding their Suffer­ings, nor regarding their Prayers: Is my Strength the Strength of Stones, and is my Flesh of Brass? saith Job, chap. 6.12. Why hast thou set me as a Mark against thee, so that I am a Burden to my self? Job 7.20. How long wilt thou for­get me, O Lord, for ever? How long wilt thou hide thy Face from me? saith David, Psal. 13.1. O Lord God of Hosts, how long wilt thou be angry against the Prayer of thy People? Psal. 80.4. Where is thy Zeal and thy Strength, the Sounding of thy Bowels, and of thy Mer­cies towards me? Are they restrained? So expostulated the Church with God, Isa. 63.15. Wherefore doth the way of [Page 410]the VVicked prosper? and wherefore are all they happy that deal very treacherously? said the Prophet Jeremiah, chap. 12.1. But though the Servants of God take the Boldness thus to expostulate with God, yet they do not charge him foolish­ly, or lay any Imputation of Unjustice or inequitable Rigour on his Provi­dences, unless when they are under some present Distemper, as sometimes it may seem to have been with Job and the Prophet Jeremiah. They evermore, when in their proper and right Frame, ascribe Righteousness to their Maker, and the meritorious Cause of all their Sufferings to themselves. And so in those darker Providences in which they could not discern the Reasons of God's Dispensations, or the Equity of his Proceedings, yet they still adhered to this as a Principle not to be questioned, that God was Righteous. This the Pro­phet Jeremiah, when about to expostu­late with God, addresseth himself there­unto with this Preface, Righteous art thou, O Lord, when I plead with thee; yet let me talk with thee of thy Judgments: And then he goes on with the Expostu­lation before-mentioned; VVherefore doth the way of the VVicked prosper? and [Page 411]wherefore are all they happy that deal very treacherously? So the Prophet Habakkuk also makes the like Preface to his Expo­stulation; Hab. 1.13. Thou art of purer Eyes (saith he) than to behold Evil, and canst not look upon Iniquity: Wherefore lookest thou on them that deal treacherously, and hold­est thy Tongue when the VVicked devoureth the Man that is more righteous than he? And the same holy Frame of Spirit should there be in us: Though we may in some Cases take the Liberty of hum­ble and reverent Expostulation with God, yet we must take heed of any un­meet Reflections upon his Justice or Goodness, and still remember our Di­stance from him, that God is in Heaven, and we are upon Earth, as Solomon speaks, Eccles. 5.2. And that he giveth not ac­count of any of his Matters, as Elihu ex­cellently represents him to Job, chap. 33.13.

So then all these sorts of Complaints being allowed us, the Complaint con­demned in the Text, is that which ei­ther proceeds from, or is joined with Impatience under God's Hand, and Discontent with his Providence; 'tis the Complaint of an unquiet and sin­fully disturbed Spirit, which the Scrip­ture [Page 412]sometimes expresseth by murmur­ing: so here the Word in the Original may properly enough be translated, and so the same Word is rendred, Numb. 11.1. Now the Evil and Unreasonable­ness of this kind of Complaint under the Hand of God, may appear several ways.

1. 'Tis long before God takes the Rod in Hand to correct: he bears long even with the vilest of Sinners, and ex­erciseth much Patience towards them; He is slow to Anger, and of great Mercy, Psal. 145.8. He is merciful and graci­ous, long-suffering, and abundant in Goodness, Exod. 34.6. He takes no Delight in Severity, further than we provoke him thereunto: He doth no [...] afflict willingly, nor grieve the Children of Men, Lam. 3.33. And should no [...] this Consideration be of Force to sup­press all our discontented Complain­ings and Murmurings, that God is so unwilling to use Severity against us; that he is so hardly drawn on to chaster us, and that he never doth it till we have given him much Cause so to han­dle us?

2. When we by our many Provoca­tions have put the Rod into his Hand, [Page 413]he is soon prevailed with to lay it aside again: He is not of that implacable Temper, that he can never be reconciled to those against whom he hath once taken up any Displeasure. Upon our humble Submission to his Corrections, and sincere Resolutions and Endeavours to reform what hath been amiss, he is graciously inclined to lay aside his Dis­pleasure: He is ready to forgive: Psal. 86.5. most ready to shew Mercy as soon as we are in any measure fit for Mercy. He doth not always chide, Psal. 103.9 nor keep his Anger for ever. Was this only David's particular Experience? and is it not ours also? Do not we find how easy he is to be en­treated, and how ready to pardon? Have we not had manifold Experi­ments thereof in the Course of our Lives? And should not this perswade us quietly and patiently to submit to his Corrections, while he is pleased to keep us under his chastning Hand?

3. While he judgeth it fit to correct us, he lays no more upon us than our Sins deserve. When we are most se­verely handled, and are apt to complain we have hard measure, yet even then do not his Severities in the least exceed the Demerits of our Sins: God doth us [Page 414]no wrong; nor is it possible that he should, for his Will is the Rule and Measure of Righteousness: The Lord is righteous in all his ways, and holy in all his VVorks, Psal. 145.17. The just Lord will not do Iniquity, Zeph. 3.5. What Cause then is there, or can there be of complaining where no Wrong is done? With this the Church of God silenceth her self, and stops her own Mouth when under the most dreadful Effects of God's Displeasure: Lam. 1.18. The Lord is righteous, saith she, for I have rebelled against his Com­mandments. And with this God stop­peth the Mouth of his People; VVhy criest thou for thine Afflictions? Jer. 30.15. Because thy Sins were increased, have I done these things unto thee.

4. When God afflicts most grievous­ly, his Severities are far short of what our Sins deserve. Under the heaviest Weight of Punishment Ezra's Acknow­ledgment in the Name of the Church must be ours; Ezra 9.13. VVe are punished less than our Iniquities deserve. Our Sins deserve not only all the temporal Plagues and Judgments which we are capable of un­dergoing, but Hell, the unutterable and endless Torments of the Lake, that burns with Fire and Brimstone. Where­fore [Page 415]whatever our Sufferings be in this World, so long as we are on this side Hell, so little Cause have we to com­plain, that we have great Cause to be thankful that it is not far worse with us than it is.

5. How much soever God is pleased to afflict us, yet still we enjoy many Mercies in the mean time, by which the Bitterness of our Afflictions is much allayed, and the Smart of them much abated. For one or two Crosses we are compassed about with Variety of Blessings: In Sickness we have the Pi­ty and Compassion of Friends and Ac­quaintance; we have all that Service and Assistance that many Hands about us can afford us; we have all those Means of Relief that either Love or Art can supply us with: And all this, besides those inward and powerful Sup­ports which we have more immediate­ly from God. Again, if it so be that God afflicts us in one of our Relations, we have Matter of Comfort in divers others of them. If we have Losses in our temporal Estate, yet our spiritual and better Concernments are safe and untouched. If Man be at Variance with us, yet we have Peace with God. [Page 416]How sadly soever we may in our Affli­ctions represent things to our selves, God never stirs up all his Wrath against us at once, nor suffers his whole Dis­pleasure to arise. God never so mingles the Cup which he puts into our Hands, but that there are some Ingredients of a benign and friendly Nature to qualify the Malignity of the rest. The Malig­nity did I say? There is indeed no real Malignity in any of the Ingredients of that spiritual Physick which God ad­ministers to his. All things have a kind and beneficial Influence for pro­moting our Good, and furthering our highest Interest. And where now is there any Place left for complaining? Amidst so many Mercies, can we yet find in our Hearts to complain? Be it so, that some things are not only unac­ceptable, but very grievous to us; Shall we receive Good at the Hands of God, and shall we not receive Evil? Shall we bear nothing at the Hands of him who is so good and gracious, so kind and bountiful to us many other ways? Let us not suffer two or three Afflictions so to imbitter our Spirits, and vitiate our Palats, as that we should not relish the Sweetness of any of those Mercies, [Page 417]which in our most afflicted Condition we still enjoy.

6. Add to all this, that God hath a Sovereignty of Power and Dominion over his Creatures, by virtue whereof he may deal with them as he pleaseth. According to this his absolute Power, though the Creature had never sinned, yet God might expose it to such Mi­series as exceed not the Benefit of that Being he has given it. He that made the Creature out of nothing, as he might turn it into nothing again if he pleased; so continuing it in being, he might lay any such Pain or An­guish upon it without relation to Sin. We see what Anguish the unreaso­nable Creatures endure, which yet are not capable of Sin: And why might not God inflict the like on any rational Creature, though no Sin had occasioned it, or made way for it? It is not easy to give a Reason why he might not: for even an innocent Creature, being a Creature however, must of necessity be in Subjection to the Power and Dominion of the Cre­ator, from whom it received its Being. 'Tis true, such Evils could not then have the Nature of Punishment, because Pu­nishment, [Page 418]properly so called, hath re­lation to Sin; but yet there could be no Injustice in such a Dispensation, no more than when by many tormenting and lingring Pains God takes away the Lives of brute Beasts, whose Nature is not a Subject capable of Sin or moral Evil.

Now in such a Case the Creature would have no just Cause to complain or murmur, because no Injury could possibly be done it by God's using that just and rightful Power and Dominion which he hath over the Work of his Hands. Whence we may thus argue to our present Purpose: If God's absolute Power over the Work of his Hands be such as calls for humble Submission to his Providence, and silent bearing of whatever he inflicts; how much more should his Justice strike us dumb, and effectually restrain us from all murmur­ing or muttering against him? If we ought not to complain or murmur though we had no Sin, how much less reason have we to do it when we have so much? Upon this Consideration it was that the Church took up her Reso­lutions of patient Submission to the Hand of God; Micah 7.9. I will bear the Indigna­tion [Page 419]of the Lord, because I have sinned a­gainst him.

Now I come to apply what hath been spoken.

Ʋse 1. Let us in all our Afflictions observe the Frame of our Hearts, and be humbled for all the secret Grudgings and Risings of our Spirits against the Providence of God: And especially if the inward Distempers of our Souls should be at any time so great as to break forth and vent themselves in any unmeet Language; if our inward Dis­contents and Heart-burnings should dis­cover themselves by complaining and murmuring against God, and by making such Representations of him to others, as if he had dealt hardly with us, and as if we might have expected other measure at his Hands.

This is a Miscarriage which we are very apt to run into when our Afflicti­ons are severe and lasting, when they smart much and continue long. But however it fare with us, the Sinfulness of our murmuring against God is so great, that no Circumstance of our Sufferings can render it excusable; and therefore we cannot be sufficiently humbled for it.

To the end we may the better disco­ver the Evil of it, and see what reason there is why we should be humbled for it, let us first look upon it in its Cause, and the Root whence it springs; then let us behold it as it is in it self, and consider it in its formal Nature: And lastly let us view it in its Effects and Consequents.

1. Let us look upon it in its Root. We loath and abhor some things the more when we know whence they are, and what gave Birth to them; the wicked Offspring for the cursed Mother that bare it and brought it forth.

Now the Root of our murmuring is our Pride; we have entertained too good an Opinion of our selves; we think we have deserved better things at the Hands of God, and therefore we murmur and complain as if we were in­jured. Were we throughly sensible of our Sinfulness; were we convinced that we are worthy of far sorer Evils than those which we groan under, instead of murmuring, we would not only ac­cept of the Punishment of our Sins, as the Phrase is, Levit. 26.41. take in good part, meekly and patiently bear whatsoever God lays on us, but from [Page 421]our Hearts acknowledg that we are mercifully and kindly dealt with in that no more is inflicted on us.

2. If we behold it as it is in it self, and consider the formal Nature of it, our murmuring is in effect nothing else but a Degree of Insurrection and Re­bellion against God. As discontented Subjects, or mutinous Souldiers sharpen their Tongues against their Prince or General, and thereby heighten their own and other Mens Discontents, to dispose them to make Resistance: So when we murmur against God, we set our Mouths against Heaven, doing what in us lies to strengthen in our selves, and instil into others Principles of Disaffection against the highest Ma­jesty, and to withdraw them with whom we converse from their Obedi­ence and Loyalty.

3. Let us view it in the Effects and Consequents of it. We are so far from easing our selves by murmuring, that it both increaseth and prolongeth our Afflictions.

1st. It increaseth them; for our Un­quietness and Stubborness under God's Hand provokes him to lay more Load upon us; that is all we gain by our Un­towardness; [Page 422]as the Child that struggles, swells and murmurs when he is cor­rected, doth but thereby procure to himself the more Stripes.

Besides, our fretting and murmuring doth of it self make those our Afflicti­ons much more grievous, which might be undergone with Ease, if with hum­ble Silence and Patience we submitted our selves to the Chastisement of our heavenly Father.

2dly. It also prolongs our Afflictions; for our murmuring diverts us, and takes us off from applying our selves to that Course, which, if any thing, would put a speedy End to our Troubles. And that is the Course which we are put up­on in the Text, namely, a serious Re­flection upon our selves, and a diligent Search and Enquiry after the Sins which have procured our Afflictions, and a turning from them unto God whom we have forsaken.

As long as we are taken up in mur­muring, this Work is not minded, and so our Afflictions are protracted and drawn out to a greater length than they should have been, if in stead of mur­muring against God we had seasonably and narrowly searched into our Hearts [Page 423]and Ways, found out our Sins, judged our selves for them, and forsaken them.

Thus we see what Reason we have to be humbled for this Sin.

But though in these Respects all that are guilty of it have Cause to be hum­bled; yet have they most reason to be humbled for murmuring, who have least reason to murmur: such as are,

1. Great and notorious Sinners, whose Offences and Enormities have been such, that whatsoever they suffer, unless they be wilfully blind, or strange­ly partial to themselves, they must be inforced to confess that they suffer just­ly. Should they complain of hard mea­sure, who are so bad that no Punish­ment is severe enough for them? And yet these are oft-times as ready to com­plain as any else.

2. Those who have drawn such Af­flictions upon themselves, as in which they may plainly read their Sin written in legible Characters. The unclean Person who hath by his lewd Courses brought those Evils upon himself, which are the proper Effects and Punishments of that Sin: The great Oppressor of o­thers, that is through God's righteous Judgment fallen into the merciless [Page 424]Hands of Oppressors himself: The Ex­tortioner, that having raised an Estate by Rapine and Violence, hath lived to see the Extortioner catch all that he hath: The false Accuser, who having by Lies and Slanders robbed others of their good Name and Estates, is now fallen under the Lash of those false Tongues that spare him no more than he hath spared others. Have any of these rea­son to murmur against God's Provi­dence? Should not their own Guilt stifle their Complaints, and stop their Mouths? Or, if they will open them, should it not be to give Glory to God's Justice, by whose over-ruling and most righteous Providence it hath come to pass, that they suffer either in the same kind in which they have offended, or in that which corresponds, and bears a visible Proportion with it?

3. When Men suffer that which they have often been forewarned of; when they have met with many Caveats and Cautions; when it hath been often fore­told them what the certain Conse­quents and unavoidable Issues of such Courses would be, and yet they would presumptuously go on, and rush into Danger, as the Horse rusheth into the [Page 425]Battel. Have these Men Reason to complain of any but themselves? If Men will run into the Briars, and none can withhold them, have they any cause to complain that they are scratch'd and torn? And yet even in such Cases as this, the Circumstances whereof a Man would think are such as leave a Man no colour of complaining; yet will Men find out Matter of Complaint even against God himself, their Hearts rising against his Providence, that he should thus leave them to themselves, and suffer them to go on so wilfully and sool-hardily upon Danger. As if God were bound to cure all Man's Perverse­ness, and to subdue his Obstinacy; and as if it were God's Fault that Man will not hearken to good Counsel.

If obstinate and refractory Sinners will run upon their own Ruine not­withstanding all Warnings, they must know their Destruction is of them­selves, and they have none to thank for it but themselves.

4. When the Evils under which Men lie, are the direct and proper Issues and Products of their own impatient De­sires and most importunate Prayers: when Men beg things of God, and [Page 426]pursue them with restless Importuni­ties, and will take no Denial whether the things be good for them or no; if having obtained them, they relish no­thing but Gall and Wormwood in them, instead of the Content and Satisfaction they promised themselves; where can they justly lay the Blame but on them­selves? Have they any Plea to justify their murmuring against God, who indeed gave them their Desires in An­ger, and gratified them to their Smart, because nothing else would satisfy them? They would be their own Car­vers, and take upon themselves to un­derstand what was good for them better than God. If Rachel's longing for Children be so impatient that she must have them or she will die, if God give her a Child that shall cost her her Life, what reason hath she to complain of any but her self, and the impetuous Irregularity of her own Desires, that she purchased it at so dear a rate? If the Israelites must have Quails, and no other Food will please their inordinate Palat; if they eat till they surfeit of them, till they come out of their No­strils, and the next News be that the Plague is among them, shall they yet [Page 427]charge God foolishly, and lay the Blame upon him? If the boundless Desires of the ambitious Man aspire to a Crown, and nothing else will satisfy him: when he hath gotten it, if he find it lined with Thorns, can he murmur at Provi­dence that hath set it on his Head?

If murmuring be any where unrea­sonable and unjust, then certainly 'tis when Men suffer in those very things which were the Objects of their most passionate Desires and unwearied Im­portunities. But yet,

5. After all that hath been said, they have least Reason to complain, and of all others have least to justify their Mur­murings, who have the best and most effectual Arguments to quiet their Spi­rits under every Providence, and to keep down all the inordinate Workings of their Hearts. And such are all they who having obtained the Pardon of their Sins, have an Interest in God's special Love and Favour through Christ. For,

1st. They may know that whatever befals them, Sin being pardoned, the Curse and Sting of every Affliction is taken out: Though their Afflictions may be bitter and grievous to Nature, [Page 428]yet there is no Poison in them, nothing of a hurtful or destructive Nature: Christ hath removed the Curse, Gal. 3.13. being made a Curse for us.

2dly. They may know that all their Sufferings are intended for their Advan­tage, not for their Prejudice, and shall undoubtedly be advantagious to them in the End, however for the present they may not so clearly discern God's particular Design and Intendment in them. Rom. 8.28. God hath assured them, that all things work together for Good to them that love God, to those that are called ac­cording to his Purpose.

3dly. They are sure to be supported under all their Pressures. They may sometimes be hardly put to it, but yet they shall never want Supplies of Strength proportionable to their Bur­dens. God will mercifully consider their Weakness, and lay no more upon them than he will enable them to bear. He is faithful, 1 Cor. 10.13. and will not suffer them to be tempted above what they are able.

4thly. They are sure to be eased of their Afflictions in God's due time: The Rod of the Wicked shall not rest upon the Lot of the Righteous; it shall not al­ways rest there, Psal. 125.3. Many [Page 429]are the Afflictions of the Righteous, but the Lord delivereth them out of them all, Psal. 34.19.

5thly. Tho their Afflictions should run parallel with their Lives, and have no other End than by Death, yet the endless and unspeakable Happiness of the World to come will be an abundant Compensation for all their Afflictions here, Rom. 8.18. The Sufferings of this present time being not worthy to be compared with the Glory that shall be revealed in us.

Now, I say, if such as have these excellent and sovereign Cordials, these solid Grounds of Consolation, these efficacious Means of quieting their Hearts, and suppressing all their sinful Distempers, should yet murmur under the Hand of God, their Murmuring of all others would be most inexcusable. If such should murmur, what might be expected from them who have none of these things to charm and compose their Spirits? Well might they gnaw their Tongues, and blaspheme the God of Hea­ven for Anguish, because of their Pains; as the Carriage of some of the Wicked in their Afflictions is described, Rev. 16.10, 11.

But let not us by our unquiet and im­patient Demeanure under the Hand of God, dishonour our Profession, and dis­parage those excellent Grounds of Tran­quillity and Calmness of Spirit under every Dispensation of Divine Provi­dence, which our Religion supplies and furnisheth us with. Let it appear that we are above all those things which a [...] wont to disturb the Minds, and dis­compose the Spirits of them that know not God, and are Strangers to the Co­venant of Grace, and have no Acquain­tance with the Privileges thereof.

Ʋse 2. In the second Place, let us all especially such of us as have these Grounds of inward Peace, Quiet, silent Contentment, and humble Submission to the good Pleasure of God in all our Troubles; I say, let us be exhorted [...] keep our Hearts in an even, quiet and undisturbed Temper under all Provi­dences. Such a Frame, how comforta­ble would it render every Condition [...] us! How light and easy would it mak [...] every Burden and Pressure to us! An [...] how much Sin would it prevent, which the fretting of our Hearts against [...] Lord, as Solomon expresseth it, Pro [...] [Page 431]19.3. and the tumultuous Fermentings of our Spirits against his Providence, would hurry us into.

In the further Prosecution of this Use, I shall first propound a few things for the quieting of our Hearts in Afflicti­ons; and then I shall answer some of those Pleas or Objections which un­broken and unruly Spirits, not suffici­ently subdued to God, make use of to justify their Excesses.

In order to the quieting of our Hearts amidst all our Trials, and to the taming of our rebellious Spirits,

1. Let us get our Hearts fully pos­sessed of the absolute Sovereignty and Dominion which God hath over us. Such is his Power over us, that we and all the Nations of the World are in his Hands but as the Clay in the Hand of the Potter, as God makes the Compa­rison, Jer. 18.6. He may form us and fashion us, do with us and dispose of us as he sees good: Neither need he render any other Reason or Account of what he doth, than that of his own good Pleasure. Now as the Apostle argues, Rom. 9.20, 21. Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the [Page 432]Potter Power over the Clay, to make one Vessel unto Honour, and another unto Dishonour; one for a baser Use, another for a more honourable Service? Let this rest and abide upon your Heart, that God hath this Power over you; and you will judg it no less unreasonable and intolerably saucy, that you should murmur or contest with God about his Dealings with you, than that the Clay should rise up and contest with the Pot­ter.

2. Keep alive in your Heart a Sense of God's Love in every Dispensation. Black Thoughts of God, and our re­presenting him to our selves as our Ene­my, and every of his Chastisements as Fruits of his Hatred, cannot but leaven our Hearts with such a sullen Morosity and Sowrness, as will make us seek all Opportunities of quarrelling with him. We take nothing well at the Hands of him whom we take to be our Enemy, because we look upon all his Actions through the Glass of that Image which we have framed of him in our Minds. So while we look upon God as our Ene­my, 'tis not to be wondred at that we should be ready to pick Matter of com­plaining against him, and contesting [Page 433]with him, out of all the Passages of his Providence.

But on the other hand, good Thoughts of God, and a lively Sense of his Love upon our Hearts, would make whatso­ever he doth to look of another Colour. Viewing his Providences through these Spectacles, we should read his Kindness in whatsoever he doth to us or about us; and we should be inclined to make the best Construction of every thing that seems to be of a doubtful Aspect. And how powerfully would this subdue our Spirits, sweeten our Affections, and make us willing to bear with Silence and Quietness those things which to a­nother would be intolerable?

3. Labour to have always a fresh Remembrance of your Sins. To this purpose it might be of good Use to us, to single out some of our chief Sins, by which we have most dishonoured God, and wounded our Consciences, and to have them always in a Readiness by us, that they may presently occur to our Thoughts, when at any time our Hearts begin to rise against God in respect of any of his Dealings.

This would furnish us with Matter of Arguments to reason down the rebel­lious [Page 434]Insurrections of our Spirits, as soon as ever they begin to take Distaste at any thing that God hath done. Should such as we, so vile, so sinful, so unwor­thy, as in such and such Instances of our Provocations we have appeared to be, take pet at any thing that God doth? Have we done as bad things as we could against him, and is it for us to be complaining of any thing that he doth?

4. Add to all this the Consideration of the extream Danger of quarrelling with God, and opposing our selves a­gainst him. Dare we provoke the Lord? Are we stronger than he? 1 Cor. 10.22. saith the Apo­stle. Dare we challenge him into the Feild, and run upon the thick Bosses of his Buckler? Let us remember the Battel, Job 41.8. and do no more, as God cau­tioned Job in the like Case. Wo unto him that striveth with his Maker: Isa. 45.9. let the Potsherd strive with Potsherds of the Earth. Let not us frail Creatures con­tend with God who can dash us in pieces; yea turn us into nothing in a Moment.

And so I come to speak to those Pleas whereby some endeavour to justify their complaining.

Object. 1. My Afflictions, saith one, are such as never any Man was exercised with the like, all things considered: I could, I hope, with some Degree of Qui­etness and Silence bear any other Crosses; but here I must be allowed to give way to some Distemper when my Cross is singu­lar.

Answ. 1. Whereas you say, never a­ny Man was afflicted as you are, you speak rashly and unadvisedly. Are you so well acquainted with the several Af­flictions of all the Afflicted that at pre­sent are, or ever were in the World, that you should pronounce so perempto­rily, that never any was afflicted as you are? Alas! your Knowledg reacheth but a little way. How many are there within the Compass of a few Miles, it may be within the Limits of the same Town or Parish where you live, whose particular Cases, and the vari­ous Circumstances of whose Afflictions you are perfectly ignorant of?

2. How many have had the very same Thoughts of their Afflictions be­sides your self? 'Tis indeed every Man's Temper in great Afflictions, and under dark Providences, to say with the Church, Lam. 1.12. Behold and see if [Page 436]there be any Sorrow like unto my Sorrow, which is done unto me, wherewith the Lord hath afflicted me in the Day of his fierce Anger.

In sore Afflictions we are not compe­tent Judges of the Matters that con­cern our Sufferings; no more than a sick Man is a competent Judg of the Estate of his Body, when his Disease hath gotten Possession of his Head, and disturbed his Fancy.

Again, whereas you say you should bear any other Cross with more Calm­ness and Silence; you speak as one nei­ther acquainted with your own Weak­ness, nor with the Deceitfulness of your Heart.

1st. Your Language bewrays your small Acquaintance with your Weak­ness: You know not what Frailty you might discover if God should try you some other way, though it should be with a far lighter and more favourable Affliction. We are never throughly acquainted with our Weakness till we be tried. All our Strength lies in God; if he be pleased to stand by us, to sup­port and strengthen us, we may bear, we may easily and comfortably bear the greatest Affliction; if he withdraw [Page 437]the Influences of his Supports, and the Supplies of his Grace, the smallest Af­fliction will worst us.

Do we not observe how strong we are sometimes to conflict with great Trials, and how weak other-while, when far smaller and less considerable. Afflictions encounter us? Who ma [...]h us thus to differ from our selves, [...] God, as he either vouchsafeth us his Presence and powerful Assistances, or withholdeth them?

2dly. You speak as one too much a Stranger to the Deceitfulness of your Heart: You think you could bear any other Affliction better, and that no o­ther thing could have so discomposed you, and put you out of order; but herein your false and guileful Heart de­ludes you. If you were afflicted in some other kind, your Heart would then be as likely to tell you that you could bear any other Affliction better than that: Your present Affliction would still be judged the most difficult to be born.

You are like a sick Man who com­plains of the Bed on which he lies, and thinks he should be better at ease if he lay any where else: but when he makes [Page 438]trial of another Bed, he still finds him­self as restless and uneasy as he was be­fore: He now finds 'tis the Distemper of his Body, not the Uneasiness of his Bed, that makes him restless.

You think you should bear another Affliction better, and more like a Chri­stian; but as long as your Heart is un­subdued to God, and the unquiet and rebellious Distempers of your Spirit re­main and stick close to you, it is not to be questioned but that you would be as unquiet, and as apt to complain and murmur under any other sharp Afflicti­on as under this. 'Tis the Change of your Heart, and not the Change of your Affliction, that must dispose you to a patient Undergoing of your Burden.

Object. 2. But, saith another, I see others as bad as my self, not so severely chastned: God seems to single me out, and to set me up as a Mark to shoot at, and to direct all his Arrows against me: He makes me a Spectacle of his severe VVrath, and the only Instance of his fierce Indigna­tion. VVhy should I be so grievously pu­nished while others escape?

Answ. 1. You do not well understand your self, nor remember the Distance between God and you. While you thus [Page 439]complain, what is this but to contend with the Almighty, and to quarrel with him as if he were your Equal or Infe­riour? Is he to be accountable to you for his Actions? Must he treat you and other Men as you shall judg fitting? Must he manage the Government of the World as you would have him? And will you be angry and fall out with him if he doth not?

This is not a Deportment becoming the Creature towards its Creator. An humble Acknowledgment of your Sin, and a Profession of your Resolution to reform, were more agreeable to your Condition, and the Circumstances un­der which you stand towards God. Sure­ly it is meet to be said unto God, I have born Chastisement, I will not offend any more. That which I see not, teach thou me; if I have done Iniquity, I will do no more. So Elihu judged, Job 34.31, 32.

2. Are you the only Instance of God's Severity? Are there not many more to be seen, if you look abroad and cast your Eyes up and down the World? Though God's Patience and long-Sufferance be admirable for the present, and though he hath thought fit to put over the Pu­nishment of the greater part of Offences [Page 440]to the Judgment of the great Day; yet in the mean time he so consults the Ho­nour of his Justice here, as not to leave the World without many signal In­stances of his Severity against Sin. And if it seem good to him to make you one of those Instances, what have you to object against it? Is he not at liberty to make use of what Instances he plea­seth? If he had thought fit to let you pass unpunished, and instead of you had pitched on any other, might not that other Person have had as good a Plea for complaining as you now think you have?

It seems by your Exceptions against God's Providence, that he must either punish all Offenders here, or none. This is the Rule which you would set him for the Exercise of this Part of his Government of the World: and if he do not observe it, you will contest with him about it, and have from him an Account thereof.

3. If God make choice of you to vindicate the Honour of his Justice and Holiness before the World, and to take off some part of that Imputation, which, in the Judgment of carnal Wisdom, from his Patience, seems to lie upon his [Page 441]Justice: if in you, as in one remarka­ble Instance, he will let the World see how much he hates Sin, and with what exact and severe Righteousness he in­tends to judg the World hereafter, should you murmur at it? Should you not rather be well contented that God might have any Honour by your Suf­ferings? that you who have by your Sins so much dishonoured him, should be capable of suffering any thing whereby any slender Reparations might be made to his Honour? Were you not made for his Glory? and if you would not be per­swaded to promote it by doing, were it not better you should contribute to it by suffering, than that you should wholly lose the End of your Creation?

4. Consider whether your complain­ing of God's Severity against you, while he deals more favourably with many others, be not a clear Evidence that your Heart is not throughly humbled for Sin. The Apostle, among other Fruits and Evidences of true Repen­tance and godly Sorrow for Sin, 2 Cor. 7.11. makes mention of Indignation and Revenge. An holy Indignation which the truly humbled Sinner, the true Penitent, hath against himself, for having so grie­vously [Page 442]offended God, and an holy Re­venge which he takes upon himself on that Account. How widely different are complaining and murmuring from that holy Frame of the penitent Sinner which the Apostle describes? When you suffer your Heart to rise, and give your Tongue liberty to murmur against God, you seem to direct the Edg of your Indignation and Revenge against him, rather than against your self.

A due Sense of your Sin, and of the Dishonour you have done to God there­by, would make you even out of an ho­ly Indignation and Revenge against your self, humbly and patiently to sub­mit to the utmost of that Severity which God is pleased to exercise towards you.

5. Remember how ill God took it from his People the Jews, that they complained the Way of the Lord was not equal; which is in effect your Complaint: Concerning this he com­plains and expostulates with them; Ye say, Ezek. 18.25. The Way of the Lord is not equal? Hear now, O House of Israel, Is not my VVay equal? Are not your VVays unequal? And so again, ver. 29. And then he adds, ver. 30. Therefore will I judg you, O House of Israel, every one according to [Page 443]his VVays, saith the Lord God: repent and turn your selves from all your Trans­gressions, so Iniquity shall not be your Ru­ine. As if he had said, Whereas ye complain of the Inequality of my Deal­ings with you, unless you repent I will destroy you all; and then you will have little Cause to complain of my inequal Dealings. They who complain of the Inequality of God's dealing with them, had need take heed lest God lay Judgment to the Line, and Righteous­ness to the Plummet, as he threatens, Isa. 28.17. Lest he lay heavier things upon them; lest he bring such Judg­ments on them as shall come up more nearly to the Measures, the Proportion and Demerits of their Sins. How much soever they have suffered, God may yet lay much more upon them, and yet still punish them much less than their Iniquities deserve.

6. Whereas you complain that God deals more severely with you than with many others, think with your self,

1st. That 'tis possible your Sins may have been greater than the Sins of such as you have in your Eye; greater in re­spect of the Circumstances and Aggra­vations of them: It may be they never [Page 444]sinned against so much Light, and so many clear Convictions; against such Mercies, and so many Discoveries of God's Love; against so many Warnings and gentler Chastisements; against so many severer Stroaks, when milder Courses would not prevail. Can you wonder at it that God deals more se­verely with you than with others, if upon Examination it should be found that your Sins have been greater than theirs?

2dly. It may be God intends you more Good than many others. By sorer Afflictions he means to make you better, and so much the better as your Afflicti­ons have been and are greater. His Chastnings, though severe, are no E­vidences of his Hatred, but Fruits of his Love, and of his Purpose to do your Soul much Good by them; for whom the Lord loveth he correcteth, Prov. 3.12 even as a Father doth the Son in whom he delight­eth.

3dly. What if the time for correcting some others be not yet come? even they who have been hitherto spared, or been dealt very gently with, may hereafter, if milder Remedies do no good, be as severely dealt with as you [Page 445]have been. God takes his own Time, and makes use of his own Methods for disciplining all his; and some he sees good to handle after one manner, some after another, as to his Wisdom seems best.

4thly. What if some of those, who are for the present spared, should be re­served to the Judgment of the last Day, while you are chastned here, that you may not be condemned with the World hereafter. God may spare some others in Anger, and correct you in Mercy; for his forbearing to punish is sometimes no Fruit of his Favour, but an Effect of his highest Displeasure, according to that, Psal. 81.11, 12. My People would not hearken to my Voice, and Israel would none of me: So I gave them up to their own Hearts Lust.

Object. 3. But my Troubles are long and tedious, saith another; there is no End of them. I have been waiting and waiting for Deliverance, but it comes not. I see others in Trouble, and I see them come well out of it; but my Feet stick fast in the Mire.

Answ. To this I answer, 1. That it is not your Case alone: Did not the People of God take up the like Com­plaint? [Page 446] The Harvest is past, Jer. 8.20. the Summer is ended, and we are not saved. The time when we expected Deliverance is over, and yet we are still where we were; our Afflictions are still lengthen­ed out. Was there not a time when Zion said, Isa. 49.14. The Lord hath forsaken me, my Lord hath forgotten me? Was there not a time when David, after he had been long praying for Deliverance, and waiting, Psal. 69.3. said, I am weary of my crying, my Throat is dried, mine Eyes fail, while I wait for my God? Wherefore have no hard Thoughts of God, much less give way to murmuring against him, who deals no otherwise with you, than he often deals with many of his own.

2. Is not the Cause of God's respi­ting your Deliverance in your self? Are not you still unfit for Mercy? and is not that the true reason why you have it not? God delighteth in Mercy, Mich. 7.18. He waiteth to be gracious, Isa. 30.18. How ready God is to shew Mercy to us, when we are ready and prepared to receive it, he hath declared in the most pathetical way of Expression; Psal. 81.13,—16. O that my People had hearkned unto me, and that Israel had walked in my VVays; I should soon have subdued their Enemies, [Page 447]and turned my Hand against their Adver­saries: The Haters of the Lord should have submitted themselves unto him; but their time should have endured for ever. He should have fed them with the finest of the VVheat, and with Honey out of the Rock should I have satisfied thee. And to the same Purpose is that, Isa. 48.18. O that thou hadst hearkned to my Com­mandments; then had thy Peace been as a River, and thy Righteousness as the VVaves of the Sea.

So then we may thank our selves that in our Afflictions we wait so long for Deliverance. Our Mercies never meet with any Obstructions in God, but in our selves. We by our Continuance in Sin, by our Remisness and Slackness in the Work of sound Humiliation and Reformation, retard and set back our Mercies; and then we complain and murmur, as if God were slack and un­mindful of his Promises; as if he were hardly drawn to shew Mercy.

3. Deliverance out of Trouble is of God's free Grace; we cannot challenge it at his Hands. We bring our selves into Trouble by our Sins, and he may justly leave us to perish in our Trou­bles. He therefore who doth all that [Page 448]he doth for us out of free Mercy, may take his own time to do it, when he pleaseth. Is it fit that we who are un­worthy of any good thing, who can demand nothing of him, should pre­scribe Times and Seasons to him; and as if we required a Debt of him, set him a Day when he should shew Mer­cy?

4. His own Time is the best Time. It may seem long to us that we wait, and still our Expectations are frustrated; but our long waiting shall turn to our greater Advantage in the end; and we shall then see, that if we had obtained our Mercies sooner, we should have had less Mercy in them. God's Mer­cies are then most sweet, and yield most full Content and Satisfaction, when they are fully ripe, and come in their proper Season. 'Tis with them as with Fruit, if it be plucked before it be ripe, it's either wholly unsavory, or much less acceptable. We lose much of the Comfort of our Mercies, unless we can be contented to wait for them till they come to Maturity.

Object. 4. Though my Afflictions be very sharp, saith another, and such as would try the Patience of any Man, yet I [Page 449]think I could bear them without much complaining, if the Instruments of my Sufferings were any other than such as they are. To suffer by the Hands of such base and unworthy Persons, is a Circumstance which I cannot think of without Indigna­tion.

Answ. But 1. This hath oft-times been the Lot of the best Men. No worse Man than David complained that he was the Song of the Drunkards, Psal. 69.12. and that the Abjects gathered themselves together against him, Psal. 35.15. And Job said, that those had him in derision, whose Fathers he would have disdained to have set with the Dogs of his Flock, chap. 30.1. We are not better than these holy Men who met with this Measure in the World.

2. God may take what Instruments he pleaseth to correct you with. Is it meet the Child should chuse the Rod with which the Father should chasten him?

3. 'Tis not to be doubted but that he makes use of the fittest Instruments. Should the Vessel that needs scouring, complain against him that scoureth it, that he useth such filthy, rough and grating Materials, rather than some [Page 450]clean, near, smooth and gentle thing? If he should make use of such Materi­als as these, they would do no good: He knows those other are fittest to get off the Dirt and Filth, which stick so fast that gentle Means will not remove them. So God on purpose makes use of foul and rugged Instruments, as fittest to rub off that sinful Corruption and Filth that cleaveth so fast unto our Nature.

To be short; if we might be allowed to chuse the Instruments by which God should chasten us, we would be sure to chuse those from whose Hands we might smart least, and who would consequent­ly do us least Good. 'Tis well for us, if we can think it so, that when God sees cause to correct us, he hath a right to chuse his Rod.

But here some might say, The Base­ness of the abject and contemptible Condition of the Persons from whom I suffer, doth not so much trouble me, as that they are those from whom I deser­ved better things: I have obliged them by whatever Kindnesses I was capable of conferring on them; and when they have served themselves of me, they kick at me. 'Tis not what I suffer from them, but their Ingratitude that I am impatient of enduring.

Answ. Ingratitude indeed is an odi­ous Sin in whomsoever 'tis found; and usually God some time or other meets with the ungrateful Person, and pays him in his own Coin. Whoso rewardeth Evil for Good, Pro. 17.13 Evil shall not depart from his House. 'Tis seldom seen but that first or last, he that hath been notori­ously ungrateful to his Benefactors, hath the same Measure returned into his Bo­som by those who have received Kind­nesses from him.

But however, such odious Persons as these God makes use of; and many times he makes them the Instruments of his Corrections rather than others, because he sees no other so fit for his Purpose.

1. It may be sometimes in the good Offices we do others, we look more up­on Man than upon God; we look more after Mens due Resentment of our Kindnesses, and their thankful Acknow­ledgments of them, and the answera­ble Returns they should make us, than after God's Acceptance of us therein. Were our Eyes more upon God, and less upon Men; did we shew Kindness, and perform Offices of Love to Man in obedience to God, and satisfy our selves with his Acceptance for the present, [Page 452]and encourage our selves with the Ex­pectation of those Rewards of our sin­cere Obedience which he hath promised hereafter, we should neither be so often disappointed of those Returns which we expect from Men, neither should we be so much troubled at Disappoint­ments in that kind when we meet with them. If Men prove thankful, we should take it well, and bless God for it; if they prove unthankful, we should quiet our selves in God's Acceptance of what we have done, as the chief thing which we looked after.

2. God may sometimes correct us by the Ingratitude of Men, that he may thereby mind us of our Ingratitude to­wards himself. Wherefore when Man's Ingratitude is so grievous and afflicting to us, let us reflect upon our selves, and think how much more displeasing our Ingratitude must needs be unto God, who hath done a thousand times more for us than ever we did for any Person living, whom we look upon as most ob­liged by us. If we therefore think we have just cause to complain of Man's Ingratitude towards us, how much greater cause hath God to complain of our Ingratitude towards him! in whom [Page 453]we live and move, and have our being, and from whose sole Bounty we have received whatever good thing we have at any time enjoyed, or do enjoy. And yet notwithstanding all these Obliga­tions, what hath our whole Life been but one continued Course of Provoca­tions, and an uninterrupted Series of those many ill Requitals which we have made him?

If we justify our selves, and say we cannot be justly charged with Unthank­fulness towards God, we hereby plain­ly discover that we have never taken a just Account either of our Receipts from him, or of the Returns which he hath had from us.

Object. 5. But I have a continual Suc­cession and Series of Afflictions: God fol­loweth me with one Trial after another: VVhen one Affliction is but just over, pre­sently another is in a readiness to seize upon me. I have no sooner obtained a lit­tle time to recover Breath, but I am again alarmed to prepare my self for a new Con­flict. This is that which tireth out my Patience, and makes me even weary of my self.

Answ. 1. 'Tis possible that former Afflictions, tho many and great, have [Page 454]not sufficiently humbled you, nor mor­tified Sin in you. Tho something may have been done upon you, yet God hath not accomplished his whole Work upon you; so that what hath been begun by former Trials, he sees good to carry on yet further by what he still further ex­erciseth you with.

2. 'Tis possible that by your unmeet and sinful Carriage, and the stirrings and breaking forth of Corruption in your Afflictions, you may have given God just occasion of bringing other Af­flictions upon you. When being under God's Hand, he expects we should be humbled and reformed, then many times we discover more of the Pride, Stubbornness and Incorrigibleness of our Hearts, than ever we did before. Thus it was with Ephraim, when God in order to his Humiliation and Refor­mation laid his Hand upon him; When I would have healed Israel, Hosea 7.1. then the Ini­quity of Ephraim was discovered.

3. Though God's Corrections had for the present put some little Stop to your Sins, yet it may be afterwards you quickly returned to them again. And if we return to Sin, we need not count it strange that God should return to af­flict us.

4. Though there should be no new Provocation, yet God may afflict us a­gain for Prevention. He sees the secret Frame and Disposition of your Heart. If there be but a Readiness and Prepa­ration of Heart to return to Sin again upon any Occasion or Temptation of­fered; God who searcheth the Heart, discerneth this evil Frame thereof, and judgeth it necessary to stop the break­ing forth thereof by some Affliction or other. To be sure God never returns to chasten, and renews his Witnesses against us but when there is need; and therefore this we may certainly con­clude, that whensoever he takes the Rod again into his Hand, there is a Cause, whether we discern it or no. Wherefore if we must needs complain, let us complain against our selves: Let us complain of the desperate Wicked­ness of our Hearts, and the Stubborn­ness of corrupt Nature, that calls for so many Blows. Let us complain of the Strength of Sin within us, that needs so many Afflictions to break the Power of it; and subdue it. Let us complain, that after we have suffered so much we should still be so bad; that so many Rods must be worn out upon [Page 456]us, and yet we are little the better.

Object. 6. But my Afflictions are such as I see not how they can ever do me any Good. If I saw any probable Grounds of Hope that they might prove beneficial to my Soul, and that I might be a Gainer by them in the end, then I think I could bear them more quietly. But when I can dis­cern no Tendency that they have to my Good, how can I shuse but complain of my hard Lot, that I should be more grievously afflicted than many others, in such ways as from which no Advantage can redound un­to me?

Answ. 1. If it should so be as you ap­prehend, that no Benefit could accrue to you, or was ever intended you by your Afflictions; if God should lay his Hand on you merely because it pleaseth him so to deal with you; if he had no other end in afflicting you than only to use his Soveraignty and absolute Domi­nion over you; yet in that Case ought you quietly to submit. You are his Creature, the Work of his Hands, and he made you for himself. Prov. 16.4. Rev. 4.11. For his Plea­sure you are and were created. And ha­ving made you for himself, and for his own Pleasure, have you any reason to complain of Wrong done you, if he [Page 457]deal with you as he pleaseth? What are you that you should think to be ex­empted from the common Condition of all Creatures, which is to be in Sub­jection to their Creator, and to be ab­solutely at his Disposal?

2. But yet this is not the Case; God is not wont to afflict us merely to exer­cise his Dominion over us. He chastens us for our Profit, Heb. 12.10 that he may make us Partakers of his Holiness. This we are sure is his Design in his Chastisements. And the Assurance which he hath given us hereof in the general, should quiet us even when we cannot discover the particular end of his Corrections for the present, much less perceive wherein our Afflictions are advantageous to us.

3. Whereas you say, you see not how you can receive any Benefit by your Af­flictions; Why should you make your self wiser than God? Doth not he much better understand what Course is fittest to do you good, than you do? Will you so disparage his Wisdom as to say, he takes a wrong Course; and that unless he shall think of dealing with you in another manner, you shall never be the better for his Chastisements? If you grant that God is infinitely wise [Page 458]and good, you must believe that the Course which he takes with you is best, and shall not fail in the Issue to procure unto you all that Good which he in­tended you thereby.

4. What if it should so be that your Afflictions should already have done you much Good, though you discern it not? This is a thing that often is; we are in the dark, and the Benefit which we have received, and are still receiving by our Afflictions, is hid from our Eyes. Even they who most complain of the Fruitlesness of their Afflictions, yea that they are the worse for them ra­ther than the better, do many times by their very Complaints discover the Be­nefit which by their Afflictions they have received. Their Complaints shew that since they have been afflicted, they have had a deeper Sense of the Power and Prevalency of Sin in themselves, and of the Hardness of their Hearts, and of the Obstinacy and Rebellion of their corrupt Nature. They had never so clear a Sight, or so lively a Sense of these things; neither did they ever so much take them to Heart, as since the Hand of God hath lain heavy on them. Now these are such evident and signal [Page 459]Fruits and Benefits of Affliction, as ought to be acknowledged with all Thankfulness.

5. So it is that oft-times it seems good to the most wise God for a while to conceal from us his Intentions in afflict­ing us, to the end that he may thereby make us the more solicitous about his meaning therein, and that he may quicken us to a more diligent Enquiry and Search after the Cause of our Af­flictions; and that we may the more earnestly and importunately seek unto him, and beg of him that he would be pleased to shew us why he contendeth with us, and lays his afflicting Hand on us; as also to help us to profit by our Afflictions. Wherefore if at any time we cannot discern God's End in afflict­ing us, much less see that we profit by our Afflictions, this should awaken us, and affect us so much the more; this should stir us up to make a more nar­row Search after those Sins by which we have incurred God's Displeasure a­gainst us; it should incite us to pray the more, that God would enable us to improve our Afflictions to those Ends for which God lays them on us. This is the Use that we should make of it, [Page 460]when we can neither perceive that our Afflictions do us any Good, nor under­stand why God afflicts us, and not pre­sently conclude that we shall never be the better for our Afflictions.

6. The chief Benefit to be attained by Afflictions is to be expected after­wards, rather than in the time of our lying under the Chastnings of God. So much the Apostle hath given us to un­derstand, Heb. 12.11. No chastning for the present seemeth to be joyous, but grie­vous; nevertheless afterwards it yieldeth the peaceable Fruit of Righteousness to them that are exercised thereby. Afflicti­ons are spiritual Physick: Now Physick we know at present often discomposeth and disturbs Nature, and puts the whole Body out of Frame; it makes the Pa­tient sick before it cures him: And so it is with the Physick of the Soul; you cannot discern the Benefit of it till it hath done working: It makes you sick for the present, but afterwards you come to see it was a good Sickness that made way for Health, and ended there­in.

7. In the mean time, that you see not that you in some measure profit by your Afflictions, and that they are by [Page 461]degrees doing you good, is very much your own Fault.

(1.) You have a Prejudice against your Afflictions, you have an ill Opi­nion of those Courses which God takes with you for your Good; and this much hinders the kindly Operation of them upon you; as an ill Opinion of your Physician, or his Prescriptions, hinders the working of your Physick, and de­prives you of much of the Benefit thereof.

(2.) While you are under these Pre­judices and perverse Misapprehensions, you do not apply your self to endeavour to profit by your Afflictions, improving God's Providences, and doing what in you lies to further the Success of the Means which he applies and makes use of for the Cure of your Soul. While your Prejudices continue, and you are thereupon still sluggish and unactive, how can you expect to be sensible of the Benefit of your Afflictions? Cast off your Prejudices, have good Thoughts of God's Methods of Cure; firmly be­lieve that the Course which he takes with you is the best and fittest to do you good; arise, and be doing what you can towards the promoting of God's [Page 462]Design in afflicting you; search your Heart, try your Ways, endeavour to get a Sight of your Sins, a true Hatred of them, serious and firm Resolutions to forsake them; renew these your Re­solutions often, still endeavour to con­firm and strengthen them more and more; and above all, be earnest and uncessant in Prayer to God that he would be pleased to bless your En­deavours; and then say if you see any Cause of complaining, that your Af­flictions are such as can never do you any Good.

I Am now fallen upon the second part of the Text, setting before us our Duty in time of Affliction; Let us search and try our VVays, and turn again to the Lord.

The Duty is twofold: First, That we search and try our VVays: And se­condly, That we turn unto the Lord.

The former of these Duties, as 'tis first in the Order of the Text, so 'tis in Nature. We must search after our Sins, find them out and discover them, and then turn away from them. 'Tis im­possible that we should forsake them, until we have a sight of them. He who sees not his Sins, what should he else do but still go on boldly and fear­lesly in the practice of them? What [Page 464]hath he to hinder him or reduce him? I shall speak something of both these Duties; and first of that which hath the first place in the Text.

But before I come to speak of the Duty it self, of searching and trying our Ways in time of Affliction, in order to the finding out of those our Sins, for which God hath laid his Hand upon us; I shall speak a little in a more general way, of that which is near of kin unto the Duty of the Text; I mean, of Self-reflection, or a looking back upon our selves, and a reviewing and considera­tion of our Thoughts, Words and Ways. And that which I shall say concerning it, shall be touching the Excellency and great Usefulness thereof, and touching the Mischiefs of the neglect of it.

I. As touching the Excellency of Self-reflection, or reviewing of our Thoughts, Words and Actions, I need say no more, than that 'tis a Perfection which only Men and Angels are capable of. All other Creatures, even those of them which are most perfect in their Kind, and seem to have, as it were, some Shadow and Resemblance of Rea­son in them; yet fall short of this ex­cellent [Page 465]Perfection. They cannot review what they have done, or take into con­sideration the Quality of their past Acti­ons; they cannot reckon with them­selves, and call themselves to an account of them: And indeed they need not do it, for they are under no other Rule or Law beside that of their Nature, and those natural Instincts which God hath put into them; by these they are ruled and swayed, and according to these they act: They are under the Com­mand of no moral Law, and conse­quently their Actions are not capable of moral Good or Evil. But Man being under a moral Law, and accountable to his Creator for the Breaches thereof, for the better regulating and ordering of his Thoughts, Words and Actions, ac­cording to the Prescriptions of that Law, God hath endowed him with a Faculty of reviewing his Actions, and of consi­dering them with relation to the Rule; to the end that where he finds he hath done well, he may be comforted and encouraged; and where he hath done ill, he may be humbled and reformed.

Thus hath he a Tribunal within his own Breast, before which he can, as of­ten as he pleaseth, summon himself to [Page 466]appear, demand an account of all that hath been done by himself whether good or evil. At this Tribunal he can judg and pass Sentence, acquit or condemn himself according to the moral Nature and Quality of his Actions. Here he can rebuke and admonish as there shall be cause, recal and reduce himself where he hath gone astray, and lay stricter and severer Charges and Injun­ctions on himself of greater Care and Watchfulness for the future, as in re­spect of his former Negligence and Re­missness shall be necessary.

A most excellent and never-suffici­ently-admired Faculty of Man's Soul! What a rich Treasure have we herein, if we knew how to value it and make use of it! But alas, how little Improve­ment do we make to our selves of this noble Faculty!

And this brings me to the second thing, the great Usefulness of Self-re­flection. I have already, in what hath been spoken on the former Head, said something of the Usefulness of it in ge­neral. I shall now descend to some Par­ticulars, and speak briefly to them.

1st. By reflecting on our selves, and taking a view of our past Actions, we [Page 467]come to know our selves: We under­stand the State and Condition of our Souls; what Case we are in, and what Opinion we ought to have of our selves. Hereby we come to be acquainted with our spiritual Concernments; whether we be in the State of Nature, or in the State of Grace; whether we be in the Way to Heaven, or in the Way to Hell. Hereby we come to know what our Declinings and Decays, what our Ad­vances and Improvements in Grace are; whether we go forward or backward; whether it be better with us to day than 'twas yesterday, and this Week than 'twas last Week, or worse. Here­by we come to know the Sins that most prevail in us, and where our Weakness principally lies: Hereby we come to know our Wants and Defects, our Emp­tiness and Poverty in spiritual Things. And of how great Concernment and Advantage is it to know our selves! And how little will it avail us to know much abroad, while we are Strangers at home! To understand the World, and to be thorowly conversant in all the Matters of it, perfectly acquainted with all the Affairs and Transactions thereof! To know all the Secrets of Nature; and [Page 468]to have exactly dived into, and found out all the hidden Causes of Things! To have made such successful Inquiries into Divine Truths, as to be able to dis­course of them to Admiration, and to give an account of all the profound and deep Mysteries of our Religion! What would all this signify, if after a Man hath attained to know all other things, he should be ignorant of himself? un­acquainted with the spiritual Affairs of his own Soul, which he is infinitely more concerned to understand? Surely whatsoever else a Man hath attained to know, if he knows not himself, he knows nothing to any purpose. And he that knows himself as he ought to know, need not be much troubled at it though he know but little else.

2dly. By reflection on our selves we come to have the Comfort of our Estate, and of all our good Actions.

1. We hereby come to have the Comfort of our spiritual Estate. Tho we should be in the State of Grace and Salvation, in the Favour of God, and in the Way that will undoubtedly bring us to Heaven; yet if we know it not, how can we take Comfort in it? And how can we ever know it, without Re­flection [Page 469]on our selves, and a narrow In­spection into our Hearts and Ways? Some doubtful Conjectures we may make, some dark Guesses there may be concerning our Estate; but we can ne­ver come to attain any certain Know­ledg, any clear, distinct and well-ground­ed Satisfaction touching our Condition, without a serious Reflection on our Souls, and a due search into, and consi­deration of our Hearts and Ways.

And indeed this is one great Cause, among others, of the small Comfort that many true Believers have in their Estate: They seldom reflect to any purpose on themselves; they seldom take any pains by diligent search and inquiry to satisfy themselves touching their Condition. hence it comes to pass, that tho they be sound for the main, tho they be in the right Way to Heaven, and are still going on in it slowly and leisurely; yet they are full of Fears, Doubtings and Dissatisfactions; and if they have some­times a little Comfort in their Estate, yet they presently lose it again.

But now frequent and serious Refle­ctions on themselves, and an exact In­quiry into their Estate, and a review­ing of Matters as they stand within [Page 470]them, and a taking an account of them­selves, how would it after some time by degrees so clear up their Condition to them, as all their Fears would be ba­nished, all the Cloudiness and Dark­ness of their Minds would be scattered, and their Doubtings and Dissatisfacti­ons vanish! For we must take it for granted, that though there may be ma­ny great Weaknesses in Believers, and frequent Relapses into Sin; yet the con­stant Bent, unfeigned Desires, and seri­ous Endeavours of the Soul are in all things to please God.

Now wheresoever this is, (and in­deed without this there is no true Grace) I say, wheresoever this is, a diligent and frequent Inquiry into our selves will discover it, and discover it so clear­ly, as a Man cannot but own it, and readily acknowledg, that amid many and great Weaknesses, there hath been all along some sincere and unfeigned Desire and Endeavour to please God in all things. Whence we may conclude, that as it cannot easily be, but that a sound and sincere Christian, who makes frequent Reflections on, and Inquiries into himself, should evidently discern his own Sincerity; so having discerned [Page 471]it, he cannot but have Comfort in it, at least according to the measure of the clearness of his discovery of it. Where­fore I say it again, one great Cause why many true Believers have so little Com­fort in their Estates, is this, That they so seldom have any serious Reflections on themselves, or apply themselves to make a diligent Inquiry into their E­state. This, this is a great Reason why they walk so heavily and uncomforta­bly, why they are so often overwhelm­ed with Fears and Perplexities, why instead of continual Thanksgivings un­to God for his rich Grace and unspeak­able Mercy vouchsafed them, their Mouths are full of Complaints, and their Discourses made up of little else than sad discoveries of their inward Troubles and Dissatisfactions, and the Conflicts they continually have with Doubting and Unbelief. How much sound Comforts and Refreshings do we lose by being such Strangers at home? What Peace and Joy in believing! what increases of Faith, and further degrees of Establishment might we attain, if we were better acquainted with, and more conversant in this Self-reflection?

2. We hereby come to have the Com­fort of all our good Actions. There is an inward Peace, Joy, Content and Sa­tisfaction which usually attends sincere Obedience, notwithstanding the Infir­mities accompanying us in the Per­formance thereof, and the manifold Im­perfections of it: But much of this Comfort is lost for want of looking back and reviewing what we have done, and in what manner; with what sincere Desires to be accepted with God therein; with what Sense of and mourning over the Corruption cleaving to our best Actions, though we cannot be rid of it: With what Watchfulness and Opposition made against the Sin that dwelleth in us, which would in­terpose and mingle it self with every good thing we take in hand, with eve­ry Duty we perform. These things more or less are to be found, and may be observed in every sound Christian: and Matter of very great Comfort they are to him who can discover them in himself. But alas! neglecting to re­view our Actions, when they are over, instead of the Comforts we might have in ways of Obedience, too often nothing but Trouble and inward Regret fol­lows. [Page 473]When we have done our best, we question our Sincerity in all that we have done, for the Workings of our corrupt Nature, and the sinful Imper­fections of our Services come to our Remembrance, and are fresh in our Memories; but the Opposition we made against them is either hid from our Eyes, or forgotten: And all this for want of a serious Reflection on what hath past, and a careful reviewing of our Actions, together with the manner of them, and all their concomitant Cir­cumstances. As reflecting on our Ways and reviewing our Actions, we never want Matter of Humiliation; so the upright and sound Christian never wants Matter of Comfort also in the Sincerity of his Heart. These two go together, and very well agree; a sight and sense of our Failings, with true Humiliation for them, and Comfort in the Uprightness of our Hearts amidst those Failings. The Truth is, these two are so far from being inconsistent, that we never have sounder Comfort in our Obedience, than when we most clearly discern and most heartily bewail our Failings. To see and mourn over our Defects, and yet even then to be­lieve [Page 474]that God accepts of our weak but sincere Endeavours, through Christ: how doth this fill our Hearts not only with Joy, but humble Admiration, that God should have such Respect unto, and so kindly accept of such poor and worth­less Services as we present him with, and that notwithstanding all the Stains and Blemishes that are upon them, for which he might most justly loath both us and them.

3. By Reflection on our selves we come to discover our Sins, and have a Sight of the Errors and Miscarriages of our Life. He who never reviews his Actions, nor considers what he hath done, how many Sins may he cherish, how many Abominations may he take Pleasure in, what Filthiness and Pollu­tions may he even wallow in, and take no notice of them, much less lay them to Heart? How quietly may he sleep in those Sins which without timely and sound Repentance will inevitably ruine him? How confidently and fool-hardi­ly may such an one he hastning on in the way that leads to Destruction, and never come to have his Eyes open to discern his fearful Condition till he find himself to be in Hell? But now Re­flection [Page 475]on our Hearts and Ways being a Means of opening our Eyes, and of bringing us to the Knowledg of our Sins, is attended with three unvaluable Benefits.

(1.) It quickens us to the Use of Means for obtaining the Pardon of those Sins, which without Pardon ob­tained, would eternally condemn us.

(2.) It's a Means of keeping off many temporal Evils which those Sins unre­pented of might bring upon us in this World, or of mitigating those Afflicti­ons which light upon us for them: For when we are soundly humbled for our Sins, and have obtained the Pardon of them, either God forbears to chasten us for them, according to that of the Apostle; If we would judg our selves, 1 Cor. 11.31. we should not be judged of the Lord: or the Sting of those his Chastisements being pluck'd out by Repentance, and For­giveness obtained, they are much less bitter and grievous unto us; and we bear them more quietly and comforta­bly.

(3.) It prevents our running on in those Sins, and our heaping up still more and more Guilt upon our own Heads.

(4.) He that inureth himself to this Course of reflecting on himself, and communing with his own Heart daily, shall never want either good Company, or comfortable Employment.

1st. He shall never want good Com­pany. In his most secret Retirements and greatest Solitariness, he will be good Company for himself. What So­lomon saith of the Commandments of God; Prov. 6.22 When thou goest, they shall lead thee; when thou sleepest, they shall keep thee; and when thou awakest, they shall talk with thee. That may be said of a Man who is much in reflecting upon himself, and com­muning with his own Heart; when he walks, he is a Companion to himself; when he lies him down to take his Rest, he sleeps with himself, he is his own Bed-fellow, he needs no other Compa­ny; and when he awakes, he talks with himself. If all others should withdraw and estrange themselves from him, yet he would not much complain as long as he hath such good Company within his own Breast. Pro. 14.14. A good Man, saith Solo­man, shall be satisfied from himself. He never enjoys himself better than while he is at home, and conversant with himself. 'Tis not so with wicked Men, [Page 477]they hate to be at home, they cannot endure to be acquainted with them­selves, they shun their own Company; the Conscience they have of their own Guilt, makes them afraid to look into their own Hearts. They run away from themselves as they would from an Enemy.

2dly. He never wants comfortable Imployment: He could find Work enough within himself, though he had nothing to do abroad: He could with greatest Content and Satisfaction take up and entertain himself in communing with his own Heart; he is not afraid to look inward, or to know too much of himself: 'tis not an unpleasing and irksom thing to him to examine him­self, and to take an Account of his own Actions; he is used to these things, and his Soul looks for them; and without them it can no more enjoy it self than a Man can live comfortably without the daily Recruits of Strength and Spi­rits, by moderate Sleep and wholsom Diet. If through any Avocation or Divertisement he be a Stranger to him­self for a little time, he is as a Fish out of its proper Element. And that which will not easily be believed by those who [Page 478]have little Acquaintance with these things, even those Parts of this Work which seem to be most unacceptable, most troublesom and grievous, are plea­sant and delightful to him. He is glad not only when he can discern and read his Evidences of true Grace and Since­rity, but when by Search into himself he can find out the secret Hypocrisies that lurk in his Heart; when he can make Discovery of any Sin within him, which before he took no notice of. A Man would not have a Moth in his Clothes, or a Thief in his Family, if he could chuse; but if they be there, he is glad when he finds them out, that he may be rid of them. So he that truly hates Sin, is glad when he can make Discovery of it in himself, that he may set himself against it, and sub­due it, though indeed he should be more glad if it were not there to be discovered.

II. I come now to the Mischiefs of the Neglect of Self-reflection, and they are many and great; I shall mention some of them.

1. It is a Cause of hardning the Heart. There is scarce any thing that [Page 479]more conduceth to the keeping of the Heart soft and tender, than a frequent reviewing of our Actions, and calling our selves to an Account of what we have done. He who constantly ob­serves this Course, who looks back and considers his Ways, reviews his Thoughts, Words and Actions, and reckons with himself for them daily, shall find that he is both more afraid of yielding to Temptations, and venturing upon Sin when it presents it self, and more troubled after the commission thereof: He can neither be so easily prevailed with to give way to Sin, nor be so quiet, so sensless and secure after he hath given way to it, or been over­taken with it: He usually closeth not with Sin freely and readily, but with some Reluctancy, and after some in­ward Conflicts with himself, and Re­sistance made against it: and having been worsted in the Conflict, and over­come, his awakened Conscience gives him no Rest until he hath been hum­bled for his Sin, and made his Peace with God. But he who seldom or ne­ver reflects on himself, or takes any ac­count of his Ways, gives his Consent to the commission of Sin freely and [Page 480]readily, yea swallows it down greedily; and having so done, he also sleeps in it as soundly and securely for the most part: No Remorse, no inward Trou­ble takes hold of him to quicken him to Repentance, and hasten his Return to God. Thus I mean ordinarily it is with him, unless where some horrid Guilt awakens his Conscience, or God makes extraordinary Impressions of his Wrath upon the Soul.

2. Another Mischief of neglecting to reflect on our selves, is a daily Increase of Sin, and a treasuring up of Wrath against the Day of Wrath. This is an unavoidable Consequent of the former Mischief. When the Heart is once hardned, and a Brawniness grown over the Conscience, what should put a Stop to Sin? What should hold in corrupt Na­ture, or set any Bounds to the impetu­ous Workings, to the Excesses and Ex­travagancies of it? To an hardned Heart and a seared Conscience, neither the Evil of Sin in it self considered, nor the Danger and dismal Consequents of it, nor the Threatnings of God, nor the Examples of his terrible Judgments upon others for Sin, will signify any thing. The Hardness of a Man's Heart, [Page 481]and the brawny Insensibleness of his Conscience, are as Armour of Proof against all these things. This woful Consequent of not reflecting on our selves, and requiring an Account of our Actions, we may gather from the Prophets Complaint concerning the ob­stinate and incorrigible Jews of his time: Jer. 8.6. No Man repented him of his Wic­kedness, saying, What have I done? Eve­ry one turned to his Course, as the Horse rusheth into the Battel. That Men ran on so desperately upon Sin, was because no Man said, What have I done? None reflected, called himself to an Account of his Doings, or took into serious Con­sideration the woful Issues and Conse­quents of his sinful Courses.

3. Another Mischief hereof is, that the longer any Man neglects to look into his spiritual Estate, and consider his Doings, the more unwilling still he will be to reckon with himself. 'Tis with the Sinner in this Case as 'tis with a careless Merchant, who hath long neglected to sum up his Books, and to enquire in what Condition he is, whe­ther he goes forward or backward in his Estate, whether he be a Loser or a Gainer by his Trading. If he hath [Page 482]long gone on in this careless way, and especially if he hath withal been lavish and prodigal in his Expences, he will be very unwilling to acquaint himself with the true State of his Accounts. He is afraid he shall find himself in a bad Condition, and therefore he still goes on in his old careless way. So the longer the Sinner hath neglected to reckon with himself, the more unwel­come to him are the Thoughts of coming to an Account: His Conscience tells him he hath run far in Arrears with God, and therefore he shuns the Thoughts of looking over his Debts.

4. And yet without coming to a Reckoning, which is a further Mis­chief, and the greatest of all, he can never hope to have his Debts cancell'd or remitted. The Pardon of his many and grievous Sins will never be obtain­ed, unless he judg himself for them, unless he be truly humbled for them, and forsake them. There is no Pro­mise of Forgiveness upon any other Terms. But how far is be from this, who cannot endure to think of taking a View of his Sins, who hates the Know­ledg of his Sins, and carefully shuns and avoids whatever might bring him [Page 483]to the Sight of them? Never dream of obtaining the Forgiveness of your Sins as long as 'tis thus with you. And if your Sins be not forgiven you, ever­lasting Misery will be your Portion, and it had been better for you if you had never been born.

To apply this briefly.

All you then who could never yet be perswaded to spend any Time, or take any Pains in looking into your selves, and reviewing your Actions, and the various Passages of your Life, what is it that makes you so unwilling to be ac­quainted with your selves, and so care­fully to decline whatsoever might bring you to a right Understanding of the Estate of your Souls? Are you there­fore better, because you do not know how bad you are? Is either your Sin or your Danger the less, because you do not see it? Is it any Security to you against the Judgments of God, that you turn away your Eyes from your Sins, and will not look upon them? If you were running on upon a Precipice, or a steep Place where you might break your Neck, would the blindfolding of your self, or the shutting of your Eyes pre­serve you? Would not your Danger be [Page 484]the same whether you see it or no? Is not your Danger so much the greater, and your Destruction, if you still go on, so much the more certain and ine­vitable, because you wilfully close your Eyes, that you may not be sensible of it? Remember your selves, and consi­der in what Rank God hath placed you. You are rational Creatures; Why then should you act so irrationally? God hath made you Men; Why should you make your selves like the Beasts that perish?

To take you off from this Folly, or rather Madness, I shall recommend on­ly two things to your serious Conside­ration; and they are these.

1. God hath given you that excel­lent Faculty of Self-reflection, whereof I have been discoursing, that looking in upon your selves, and making discove­ry of your Sin and Danger, you might prevent your Ruine. Now if you wil­fully refuse to make use of it, and on purpose either shut your Eyes, or turn them another way that you may not see your self, nor discover your Sin and Danger, how just will your Ruine be, and to whom can you impute the cause of your Destruction but to your selves, [Page 485]who would wilfully run upon it? This may, perhaps, seem to have but little in it now; but time will come when it shall be an Heart-piercing Considerati­on, that you should have procured all your Misery to your self, by obstinate­ly refusing to make use of that Faculty of your Soul bestowed upon you on purpose, that reviewing your Sins, you might be sensible of the Misery that at­tends them, and use Means to escape it. We read of the Ostrich, Job 39.14, 15, 17. that she leaveth her Eggs in the Earth, and warmeth them in the Dust; and forgetteth that the Foot may crush them, or that the wild Beast may break them; because God hath depri­ved her of Wisdom, neither hath he im­parted to her Ʋnderstanding. God hath not endued her with a Faculty of fore­seeing and providing against Danger. But it cannot be said of you, that God has not imparted to you Understanding; he hath given you Reason and Under­standing enough to use Means for pro­viding against your own Destruction, but however you will run headlong up­on it.

2. How averse soever you be now from reflecting on your self, hereafter you must reflect whether you will or [Page 486]no: Though you do what you can to close your Eyes for the present, yet the time is coming when you shall be en­forced to open them. When God awa­kens your Conscience, and sets all your Sins in order before you, then it will not be in your Power to refuse, to re­flect; then you will not be able to seek it your self: your horrid Guilt and hide­ous Provocations, whithersoever you look, will still be full in your Eyes. This will certainly be either in this World, or in that which is to come: And O with what Horror and Conster­nation of Spirit will that Reflection be! David's Condition was sad, Psal. 51.3. when he complained that his Sin was ever before him. His Thoughts were always upon it; it was continually in his Eye, and he could not be rid of it. What think you then of the Damned in Hell! How fearful will their Condition be, when all their Sins shall be laid before them, and be represented to them in their full Magnitude, and with all their Aggra­vations: and when their Minds shall be so intent upon them, and their Thoughts so continually taken up with them, as that there shall be no Inter­mission or Diversion for ever to give the [Page 487]least Mitigation of their Torments? When those dreadful and uncessant Re­flections shall be, what would a Man then give to purchase a few Hours for Self-humbling and penitential Reflecti­on in order to the attaining of Forgive­ness? If you have any sense of your Eternal Concernments, be perswaded to reflect now, and to do it seriously, that you may never have experience of the Horror and Dreadfulness of those After-reflections in another World.

And thus much of Self-reflection in the general. I now come to speak of it with relation to the time of Affli­ction; for to that Season hath the Ex­hortation in the Text reference, Let us search and try our Ways. These two words, search and try, import the same thing; and the Prophet useth two words to the same purpose, to note with what Diligence and Industry we must search, as I have before, in the Explication of the Words, observed. 'Tis indeed a diligent Search that each of the Words, taken severally, imports, and much more being joined together.

Which Diligence is in this Work re­quisite, and necessary in several respects: [Page 488]and there is great reason why we should be urged to it.

1. 'Tis a Business we have no great mind to meddle with. 'Tis no easy matter to draw us on and engage us to set upon this Work of searching into our Hearts and Ways; we could more wil­lingly be doing any thing else: And when we set about it, we are very apt to do it slightly and carelesly. For proof hereof, I need do no more than appeal to every Man's Conscience. How ma­ny are there who are so averse from it, that they could never yet be gotten to set about it? And as for others, that are not wholly Strangers to it, yet how sel­dom is it done by them, and how over­ly and slackly for the most part! Yea, though Affliction be the proper Season for it, and though then we are more concern'd to do it, and our present Exi­gences should put us upon it; yet even then how often is it neglected, when no other Means from whence we think we may expect any Relief, are omit­ted?

2. Many of our Sins are not easily discerned; and therefore unless we search diligently, we are not likely to find them. There are divers Grounds [Page 489]of the difficulty of finding out our Sins.

(1.) Our Ignorance in many things, and the false Notions and Principles concerning Good and Evil, which we have taken up and entertained. We are subject to many Mistakes, and are apt to call Evil Good, and Good Evil; to put Darkness for Light, and Light for Darkness, as the Prophet speaks, Isa. 5.20. And the Principles and Opinions which have once gotten possession of us, are not easily relinquished or quit­ted, how unsound soever. From the Influence and Force of such false Prin­ciples and Misprisions, 'tis that many live and die in some Sins, never coming to the sight of them: For if at any time they would look into their Estate, and search out their Sins, these their false Principles cast a Mist before their Eyes, and hinder them from making discove­ry of them. Though there may be some true desire to find out their Sins, yet as long as their Errors and Mistakes remain with them, they search after them in vain.

(2.) The natural Self-love that is in every Man, is another thing that makes it difficult to find out our Sins. We are partial to our selves, and so favou­rable [Page 490]and indulgent in our own Case, that we are not competent Judges. Self-love blinds us, and makes us willing to overlook those Evils in our selves, which it may be we should not only observe, but severely censure in others.

(3.) Our Affection to Sin, and the Kindness we have for it, doth also in­crease the difficulty of finding it out. We love our Sins, and are unwilling to part with them; and this makes us unwilling to discover them. So though we search after them, yet 'tis but as an Officer searcheth after an Offender that is his Friend, or for whom he hath some Favour: He searcheth for him indeed, but as one who would not willingly light on him whom he searcheth for: He makes a diligent and narrow search where he knows he is not; but if he come near any place where he suspects he may lie hid, he is careful not to search that Place too narrowly. Much after this manner do we search after our Sins, especially our beloved Sins, which in regard of the intire Affection we bear them, we would still retain, whatever other Sins we part with.

(4.) Another Reason of the difficul­ty of discovering our sins, is the De­ceitfulness [Page 491]of Sin. Sin disguiseth it self, and puts on the Dresses and Habit of some other thing, that it may not be known. As Cheaters that wander up and down from Place to Place, shift their Clothes, and call themselves by other Names, that they may not be discovered; so doth Sin often so dress it self up, as it counterfeits some Grace, and Vice calls it self by the Name of some Vertue. A strong Fancy, which is no better than Self-delusion, may be mistaken for true Faith; Lukewarm­ness and sinful Compliance may have the Appearance of Moderation and Christian Prudence; Stupidity and Un­sensibleness under the Hand of God may pass for Patience; and the voluntary Hardships of Monkish Severities may be dressed up like Repentance, though they never reach the Change of the Heart and inner Man, in which true Repentance chiefly consists. And how often do Passion, Bitterness and Evil-speaking, put on the Attire and Dis­guise of Zeal! Many more such In­stances might be given of Sin appearing in such Colours, and hiding it self un­der such Dresses, as it deceives not on­ly others, but even the Sinner himself. [Page 492]Wherefore though in a Man's search in­to himself, he should meet his Sin full­but, as they say; yet meeting it so dis­guised, he takes no notice of it, but lets it pass, as a Man doth the Malefactor he is looking after, when he finds him not in that Apparel by which he was described. In all these Respects a dili­gent and narrow Search is necessary, if we be in earnest and truly desirous to find out our Sins.

From what hath been spoken touch­ing the difficulty of discovering our Sins, we may infer,

1. That some convenient Time must be set apart for this Work, when a Man may wholly apply himself thereunto, and when he may have nothing to di­stract or hinder him. If a Man will find out his Sins, he must search nar­rowly and carefully, as hath been said; he must look into every Corner of his Heart, he must survey and consider all his Ways, his Thoughts, Words and Actions; how he hath carried himself in his general or particular Calling; how he hath discharged every Trust; how he hath performed the Duties of every Relation in which he stands. Such a thorow Search as this will not [Page 493]easily be made; a few slight Thoughts or overly Reflections on himself while he is in a Croud of Businesses, while his Heart and Head are full of the World, will do little towards the discovery of all his Sins, many of which do not ap­pear in open view, but so withdraw and hide themselves, as it will cost a Man some time and pains to get a sight of them.

2. That he who would so search af­ter his Sins as to find them, must get his Heart affected with a true hatred of Sin, and a sincere willingness to forsake it. For though Sin must be found out before it can be forsaken, yet a Man must be willing to forsake it be­fore he can readily find it out. The reason is, because so long as a Man is unwilling to leave his Sin, he will be unwilling to find it, and so will never seek nar­rowly and strictly after it. When once we are fully convinc'd of the Evil and Danger of Sin; when once we hate it unfeignedly, and are resolved to do our utmost to be rid of it, then shall we search after it with a Mind to find it; then shall we make the most diligent and impartial Inquiry into our selves, that it may not escape our Eye.

3. We may also further infer, that when we address our selves to this Work, we must be suspicious and jea­lous of our selves. We are too willing to favour our selves, and to indulge our selves in some particular Sins which have gotten an Interest in our Affecti­ons; and we are furnished with many Colours and Artifices to cover them o­ver, and hide the Evil of them from our Eyes. 'Tis therefore fafe and need­ful that we should suspect our false and deceitful Hearts, and preserve a conti­nual Jealousy of our selves, lest we should be too favourable and kind to those Sins which lie nearest our Hearts, whether they be profitable or pleasura­ble Sins, or of what other Nature or Quality soever.

4. We may likewise hence be in­formed how much it concerns us to im­plore God's Assistance in this Business; that while we apply our selves to search and [...] ways, he would be pleased to search and try us, as David's Prayer was, Psal. 139.23. that he would dis­cover our Si [...] to us, and give us a Sight of them; than he would help us against the Deceitfulness of our Hearts, and a­gainst our Self-love; that he would en­able [Page 495]us to search so narrowly and im­partially as we may not overlook our Sins: and more especially, that he would be pleased to discover to us those particular Sins for which he doth afflict us. Without this our Recourse to God in Prayer, and his Assistance obtained, all our searching will be to little pur­pose.

Now in the next Place, the time of Affliction is a proper Season for this Duty. For,

1. Then God by his Chastisements doth as it were summon us to reflect and enquire after the Cause within our selves. The Rod of God hath a Voice, Micah 6.9. and it calls upon us for this Duty. Eve­ry Providence of God hath its proper Language, by which it remembers us of something that is expected from us; Mercies call for Joy and Thankfulness, and Afflictions for Reflection and Con­sideration: Eccl. 7.14. In the Day of Prosperity be joyful, but in the Day of Adversity consi­der. We must then consider what God's Meaning and Intentions may be in lay­ing such Afflictions on us, and what those our Sins may be for which he so corrects us.

2. 'Tis then seasonable to search and try our Ways, because that is the readi­est and most effectual Course we can take for obtaining the Removal of our Afflictions; I mean, if we search and try our ways, in order to the finding out of our Sins, that we may forsake them, and accordingly forsake them when we have found them out: For the end of God's Chastisements being the taking away of our Sins, Isa. 27.9. and the cleansing and purifying of us from the Defilements thereof, Dan. 12.10. When God hath his End, we being turned from our evil Ways, he hath by many Promises assured us, that he will be at Peace with us. So Jer. 3.12. Return O backsliding Israel, saith the Lord, and I will not cause mine Anger to fall upon you. When thou art in Tribu­lation, if thou turn to the Lord thy God, and shall be obedient to his Voice, he will not forsake thee, neither destroy thee, Deut. 4.30, 31. Let the Wicked forsake his Way, and the unrighteous Man his Thoughts; and let him return unto the Lord, and he will have Mercy upon him; and to our God, for he will abundantly pardon, Isa. 55.7. Neither particular Persons only, but even whole Nati­ons [Page 497]returning to the Lord, find Mercy with him for the averting or removing of his Judgments: Jer. 18.7, 8: At what Instant I shall speak concerning a Nation, and con­cerning a Kingdom, to pluck up, and to pull down, and to destroy it; If that Nation against whom I have pronounced, turn from their Evil, I will repent me of the Evil that I thought to do unto them. Hereupon the People of God sorely smitten and wounded, are encouraged to return to him, in Confidence of Healing if they return: Hosea 6.1. Come let us re­turn unto the Lord, for he hath torn, and he will heal us; he hath smitten, and he will bind us up. How sad and deplora­ble soever their present Condition were, they made no question but all their Wounds should be healed, and all their Breaches should be made up, if they re­turned to God. But now what must lay the Foundation of their Return? or what must be the first step towards it, but a diligent Search after their Sins, by which they had departed from him? The Neglect hereof is that which con­tinues and prolongs our Afflictions, whatever other Means we make use of to relieve our selves thereby. But of this more hereafter, when I come to [Page 498]speak of the second Duty in time of Af­fliction.

3. In time of Affliction we have some special Advantage towards the search­ing after and finding out of our Sins, which at other times we are destitute of.

1st. Afflictions abate the Vanity and Lightness of our Spirits, and make us serious, and so more fit to reflect on our selves, and consider our Ways. At other times our Minds will not be so ea­sily fix'd, and our Thoughts held in and kept close, to a Work which is not very pleasing to us, and which we are apt to recoil from.

2dly. Affliction makes our Hearts soft, as Job speaks; it makes Impressi­ons of God's Displeasure upon our Hearts, and makes us sensible of his Anger. When God several ways lays his Hand upon you, then you say with them, Deut. 31.17. Are not these things come upon us, because God is not amongst us? Because he in Displeasure hath withdrawn from us?

3dly. Affliction makes us teachable, and willing to be informed of what is amiss; it makes us desirous to under­stand what 'tis for which God hath a [Page 499]Controversy with us: God speaks to Men in their Prosperity, and they will not hear, as he complained, Jer. 22.21. But Affliction, as God sanctifies it to them, makes them willing to hear and learn wherein they have offended. Then they beg of God that he would teach them, as Job did in his Affliction, say­ing, Make me to know my Transgression, and my Sin, chap. 13.23. Then God shews them their Work and their Trans­gressions that they have exceeded, and open­eth their Ear to Discipline, ch. 36.9, 10.

4thly. God in his Wisdom oft-times makes choice of such Afflictions to cor­rect Men with, by which he, as it were, points at their Sin. When Ab­solom and Adonijah, both of them their Father's Darlings, rose up against their Father, it was no hard Matter for Da­vid to discern what Sin of his God thereby intended to correct. He too fondly treated both the one and the other, and used much more Lenity and Indulgence towards them than was meet; and by God's wise and just Per­mission they requite him accordingly. This his Miscarriage David could not so well see before; for inordinate Af­fection and fond Love are blind; but [Page 500]now no doubt he saw and was made sensible of his Error in the Education of his Children. That God's Judgments and Chastisements are often such as the Sin which he punisheth or correcteth for, may be known by them, is most agreeable both unto Scriptures and Ex­perience. How frequently may we ob­serve, that such Children as have been stubborn and undutiful to their Parents, have afterwards been punished them­selves with undutiful and rebellious Children: that false and unfaithful Ser­vants have met with such themselves, when afterwards they have had Families of their own: that unthankful Persons have met with as ill Requitals from those who have received Kindnesses from them: that false and treacherous Friends have been betrayed by those on whose Friendship and Faithfulness they most depended? It seems good to the Wisdom of God so to order and dispose of the Circumstances of his Judgments or Chastisements, that either the Time, or the Place, or the Instrument, or the Manner, or the Matter and Object of them, have often some Correspondence with, and Relation to the Sin which he chiefly aims at.

(1.) God sometimes points out Mens Sin by the time he takes to punish them. A Man hath, it may be, often offended in the same kind; and God hath for the most part still discovered his Displeasure more or less, by somewhat that the Sin­ner hath met with, or hath befallen him, either at or presently upon the renewed commission of that Sin. At length he offends in the same kind more notoriously; and immediately there­upon some more severe Stroke lights upon him from the Hand of God, than ever at any time before. When thus it is, what other Construction can a Man make of God's dealing with him, but that he is chastned for such a Sin? And as for Chastisements, so for the Judg­ments of God, they often light on Men either in the Act, or presently upon the commission of their Sins. When Nebuchadnezzar was saying in the Pride of his Heart, Dan. 4.30, 31, 32, 33. Is not this great Babylon which I have built for the House of my Kingdom, and by the Might of my Power, and for the Honour of my Majesty? While the Word was yet in the King's Mouth, there fell a Voice from Heaven, saying, O King Nebuchadnezzar, to thee it is spoken, The Kingdom is departed from [Page 502]thee: They shall drive thee from Men, and thy Dwelling shall be with the Beasts of the Field, and they shall make thee eat Grass as Oxen. And the same Hour was the thing fulfilled upon Nebuchadnezzar. So afterwards when Belshazzar was profanely carouzing and drinking Wine in the Golden Vessels of the Temple, and praising his Gods of Gold and Silver, Dan. 5.3, 4, 5, 30. of Brass and of Iron, and of Wood and of Stone: In the same Hour came forth Fin­gers of a Man's Hand, and wrote upon the Plaister of the Wall that Judgment which God had decreed should light up­on the King; and which accordingly that same Night was put in Executi­on. And thus Herod, as soon as he had finished his Oration, and received the Applauses of the People, crying out, It is the Voice of a God, Acts 12.21, 22, 23. and not of a Man: Immediately the Angel of the Lord smote him, because he gave not God the Glory: and he was eaten of Worms, and gave up the Ghost.

(2.) Sometimes the Judgments or Chastisements of God light upon Men in the very Place where they formerly had offended. So God threatned to re­quite Ahab in that Plat, 2 Kings 9.26. in that very Plat of Ground where he had sinned. [Page 503]So whereas the Israelites had highly provoked God to Anger, by building high Places in Tophet for their Idola­trous Worship, and by burning their Sons and their Daughters in the Fire there; God threatned there to punish them for their Idolatry and Cruelty: Thus saith the Lord, Jer. 7.31, 32, 33. The Days come that it shall no more be called Tophet, or the Valley of the Son of Hinnom, but the Valley of Slaughter: for they shall bu­ry in Tophet, till there be no Place: and the Carcases of the People shall be Meat for the Fowls of the Heaven, and for the Beasts of the Earth, and none shall fray them away.

(3.) The Instruments by which God punisheth Men, are sometimes the same which were the Instruments of their Sin. Judg. 7. Thus the Sichemites whom Abimelech made use of as his Instru­ments and Assistants in slaying his Bre­thren, were afterwards through God's righteous Judgment a Means of the Destruction of Abimelech himself.

(4.) God often punisheth Men in such a manner as bears some Resem­blance with their Sin. The Scripture is full of Instances hereof. If Jacob deceive his aged Father, and make him [Page 504]believe he is his eldest Son Esau, and so steal away the Blessing from his Bro­ther, Gen. 29.23 Laban shall deceive him much in the like manner, giving him Leah to Wife instead of Rachel. If David first commit Adultery with Bathshebah, 2 Sam. 12.10, 11, 12. and then contrive the murdering of Ʋriah for the concealing thereof, his Son Ab­solom shall be permitted to lie with his Father's Concubines, as he had done with the Wife of Ʋriah; and as he had slain Ʋriah by the Sword of the Chil­dren of Ammon, so the Sword shall ne­ver depart from his House. If Ahab and Jezebel take away the Life of Na­both, because he would not part with his Vineyard, and the Dogs do lick his Blood; the Sentence of Ahab from the Mouth of the Lord shall be, In the Place where Dogs licked the Blood of Naboth, shall Dogs lick thy Blood, even thine, 1 Kings 21.19. And the Dogs shall eat Jezebel by the VVall of Jezreel: and him that dieth of Ahab in the City, Dogs shall eat: and him that dieth in the Field shall the Fowls of the Air eat, ver. 23, 24. If Nadab and A­bihu; Levit. 10.1, 2. If the two hundred and fifty Men which were the Complices of Corah, Dathan and Abyram, Numb. 16.35. presume to offer [Page 505]strange Fire before the Lord; by strange Fire, by a Fire coming out from before the Lord shall they be consumed. If the Is­raelites burn Incense to the Queen of Heaven upon the Tops of their Houses, Jer. 19.13. their Houses shall be set on fire, and burnt down by the Enemy. As the Sword of Agag the King of the Amale­kites had made many Women childless, so must his Mother be childless among Women, 1 Sam. 15.33.

(5.) God punisheth Men in the Mat­ter or Object in which they have sinned. If David be proud of the Multitude of his People, and out of the Pride of his Heart will have them numbred, God will chasten him by diminishing his People; 2 Sam. 24.15. threescore and ten thousand of them shall die by the Pestilence. If Je­hoshaphat join himself with wicked Aha­ziah King of Israel, 2 Chron. 20.35, 36, 37. and in compliance with him builds Ships that they may go to Tarshish, his Ships shall be broken, and his Purposes shall be disappointed. Thus we have in many Instances seen the Truth of what was spoken, That God often makes choice of such Punish­ments as point at the Sin for which they were inflicted.

This God doth for several Reasons.

1. To convince those who are obsti­nately blind, and will not see their Sins, nor own the Evils that light on them, to be the Punishments of those Sins. Men are naturally so unwilling to ac­knowledg their own Guilt, and that they suffer for their Sins, that they en­deavour to make any other Constructi­on of those Evils which befal them, ra­ther than to yield that God thereby in­tended to punish them for their Trans­gressions. Sometimes they will impute all to the Malice of second Causes and the Instruments of their Sufferings, ne­ver looking so high as God, without whom no Creature could touch them: Sometimes they will fancy that such Evils light upon them by chance, and not by Divine Providence ordering them for their Punishment or Correction. But now when God's Dealings bear such a Resemblance of, and Correspondence with their Sins, they are forced to see and acknowledg their Sins, and the ex­act Justice of God in their Punishment. A remarkable Example hereof we have in Adonibezek, who when his Thumbs and great Toes were cut off, was there­by enforced to give Glory to God's Ju­stice, [Page 507]saying, Judg. 1.7. Threescore and ten Kings having their Thumbs and great Toes cut off, gathered their Meat under my Table: as I have done, so God hath requited me.

2. To help the Weakness of those who are in some measure willing to see their Sins, and to discern God's End in his Corrections, but cannot do it so ea­sily, unless something in the Correction it self lead them to the Sight of their Sin. Thus when a Man suffers in the same kind in which he hath been inju­rious to others, or when a Man loseth by those unlawful Artifices by which he made account to increase his Gain, he cannot but take notice of his Sin in the Punishment, which otherwise per­haps he would have over-look'd.

3. God hereby makes the Chastise­ment work more kindly and effectually. For these Circumstances pointing at a Man's Sin so evidently, do add much to the smarting of the Rod with which God corrects, and makes Men take his Chastisements the more to Heart. And all this stirs up more earnest Desires and Endeavours to answer the end of his Corrections. Physicians when they give gentle Physick, or have to do ei­ther with obstinate or sluggish Bodies, [Page 508]put in somewhat to animate and quicken the Operation of their Prescriptions: So God by these Circumstances so di­rectly pointing at a Man's Sin, quickens the Operation of his spiritual Physick, which without these Circumstances would little affect the Patient, or stir those bad Humours which are to be car­ried off.

4. God hereby sometimes intends al­so the Vindication of his Justice and Holiness before the World, When Men have sinned grievously and [...]enly, so as the World hath taken notice of it, God will have the World also [...] notice of his Severity against such Sins: and to that end he writes the Sin in fair and le­gible Characters upon the Punishment, so as all that pass by may say, Verily there is a God that judgeth in the Earth. But now if God should not thus point at the Sin by the Punishment, many who took notice of the Sin would ne­ver take notice of the Punishment there­of; and consequently God's Hatred of Sin, and his Severity against it would not so manifestly appear. For though God should inflict as severe a Punish­ment on the Sinner in some other kind, yet few would understand what Sin [Page 509]God thereby intended to punish; and so his Justice and Holiness would be as little vindicated in the Judgment of the greatest part of those who had taken notice of the Sin, as if he had not pu­nished the Sin at all.

5. God thus points at the Sin by the Punishment, to give warning to others, that they may take heed how they ven­ture upon those Sins which they see are so odious unto God, and so severely and remarkably punished by him; that o­thers may see and fear, Deut. 13.11. and do no more any such Wickedness, as God speaks touching the end of the Execution of Vindictive Justice by the Magistrate. So then to return to that which gave oc­casion of all that hath been said concern­ing the several Ways of God's pointing at the Sin by the Punishment; by what hath been said it appears that our Af­flictions are a special help to lead us to the sight of our Sins; and therefore in that respect as well as in others, the time of Affliction is the meetest Season for searching and trying our ways. By the help that our Afflictions then afford us, we may then find out those Sins which at another time we should not so easily discover.

Now to apply what hath been spoken in a Word or two.

Ʋse 1. If this searching and trying of our Ways in order to the finding out and forsaking of our Sins, be the special Duty, the great Work required of us in time of Affliction, how is it that this Work is for the most part least thought of? How is it that there is so much complaining among us, but so little Searching? so much enquiring after Remedies, and whatsoever other means may afford us Relief, but so little En­quiry after our Sins that obstruct the Operation, and blast the Success of all other Means? How is it that this search­ing and trying our Ways, which should be the first thing we do in time of Af­fliction, is commonly the last? The last did I say? Yea rather, how is it that it is for the most part wholly omitted, even when no other Means that can be thought of are omitted? How is it that many Afflictions succeeding one after another, do so hardly bring us to this searching and trying our Ways at last? Surely if there were nothing else to prove the Excellency and Usefulness of this Work, yet this were enough, that [Page 511]our corrupt Nature is so extreamly a­verse from it. Such untoward Hearts and Natures have we, that the best things are most unacceptable, and most against the hair to us. Could we be perswaded to make this our first Busi­ness when any Affliction first arrests us, how many Trials might we avoid? And how much might we either shorten or sweeten those which God sees good to exercise us with? Consider the evil Consequents of our Neglect of this Duty.

1st. By Neglect hereof we do what in us lies that God may lose the end of his Corrections.

2dly. We lose the Benefit of them.

3dly. We either lengthen out present Afflictions, or make way for others to succeed, if these should be removed. Now what extream Folly is it to run upon these great Evils, rather than put our selves to the Trouble of taking that Course which God puts us upon for our speedy and effectual Relief! What is it that makes us so unwilling? Is it the Unpleasingness of the Work? But all good things are so to our sinful Nature.

Ʋse 2. What is displeasing at first, will become pleasant and delightful af­ter [Page 512]you shall have been inured to it.

Is it your Love to some particular Sin, and your Unwillingness to leave it? If that be at the bottom, take heed of it; you do but harbour a Snake in your Bosom, that will sting you to Death if you still cherish it: that Sin as dear­ly as you love it, will certainly be your Ruine, unless you find it out and for­sake it.

Is it your Sloth and Unwillingness to be at the Cost of so much Pains, as a narrow Search into your Heart and Ways would require? But,

(1.) Can you take Pains to better Purpose? Is there any thing in the World that better deserves your Pains?

(2.) Do you not take a great deal more Pains about Matters of small Con­sequence, in comparison of what con­cerns your Soul, and your Peace with God? Can you be content to lay out your Strength and spend your Spirits in pursuit of the things of the World, and yet stick at a little Pains to be taken about your spiritual Estate? Have you not some time heretofore taken a great deal more Pains in pursuit of Sin and sinful Vanities, than the searching into your Heart and Ways need cost you? [Page 513]Have you not often tired your self in the Ways of Sin with greatest Delight; and yet are you so nice and tender, so indulgent and favourable to your self, as you cannot now be perswaded to be at the Expence of a little Pains to en­quire how Matters stand between God and your Soul? If this be your Temper, you must not think of going to Heaven upon these Terms: You must resolve to take Pains, or you shall never get thi­ther. There must be striving to enter in at the strait Gate; and working out your Salvation with Fear and Trembling; and a taking the Kingdom of Heaven by Violence, or you will fall short of it. What say you to these things? Are you at length perswaded and resolved to take some Pains to make a strict Search into your self? And is it the full Pur­pose of your Heart to overlook no Sin that by your most diligent and impar­tial Enquiry you can discover? Then for your Direction herein,

1. Make use of that Help which the Circumstances of God's Chastisements offer you. Try what you may thence gain towards the Discovery of the Sin whereby you have provoked God to af­flict you.

1st. Consider the Circumstance of time when God was first pleased to lay his Hand upon you. Enquire what you had been then doing, and whether your Affliction did not arrest you even while you were acting Sin in one kind or other, or whether it did not follow some Sin at the Heels.

2dly. Enquire whether the Place where your Affliction seized on you, were not that in which you had sinned. It may be it seized on you in your Shop, where you had been cheating some Bo­dy; in the Ale-house, where you had been mispending your time, and abusing your self by Intemperance; or it may be in some other Place as bad or worse.

3dly. Consider the Instruments of your Affliction. Doth not God punish you by those who were your Compani­ons in Sin? or whose Assistance you made use of for the commission of your Sin? Doth he not take those very things with which you sinned, and make them the Instruments of your Suffer­ing?

4thly. Enquire whether there be no­thing in the manner of God's chastening you, that may lead you to the Sight of your Sin. He hath chastened you with [Page 515]the Scourge of the Tongue; have not you abused your Tongue to the defa­ming and injuring of others in the same kind? You have met with false and de­ceitful Dealings from those whom you thought you might have trusted: Have not you been as false and deceitful your self? And doth not God measure to you according to the Measure that others have received from you? God lays bo­dily Weaknesses and Infirmities on you: Are they not the proper Effects of your Intemperance, and other lewd and debauched Courses, by which you have brought those Distempers and Weaknesses upon you? God afflicts you in your Children: Have not you set your Affections too much upon them? Or have you not neglected them in their Education? Or have you not given them ill Example?

5thly. Consider the Matter and Ob­ject of your Affliction, and see if that may not help you to see your Sin. God hath taken away part of your Estate from you: When you had more than now you have, did you not abuse it? God hath blasted your Beauty: Were you not proud of it? God hath poured Reproach and Contempt upon you: [Page 516]Did you not forfeit your good Name and Reputation, and make your self vile by your Sins? Have you not dis­honoured God, for which he hath just­ly made you to be lightly esteemed?

2. Compare your self with the Rule: lay the Law of God before you, and try your self thereby in reference to all the several Branches thereof. By the Law comes the Knowledg of Sin. Rom. 3.20. And here rest not in Generalities, but de­scend to Particulars. Take an Account of your self, and make Enquiry where­in you have declined or swerved from any part of that Duty which God re­quires of you. He that lays any one of God's Laws before him, taking only the general Letter of it as 'tis express'd in the Commandment, may think he hath not much failed of the Perfor­mance of what the Law requires; yea perhaps he may be ready to justify him­self, saying with the young Man in the Gospel, Mat. 19.20. All this have I kept from my Youth: And yet when he comes to look more narrowly into the several Parts of his Duty contained under that Law, he may find he hath offended many Ways, and that he hath not only come far short of exact Conformity [Page 517]to the Rule, but failed more or less in almost every thing that the Law re­quires, excepting only those fouler Acts of Sin which in the Letter of some of the Commandments are by Name forbidden.

3. In this Search be sure that you avoid that common Error of heeding and looking after Sins of Commission only, little or not at all regarding Sins of Omission. Though we make light of our Omissions, yet they may be such as God may be highly provoked by them.

To neglect Prayer in your Family, and the Instruction of those that are un­der your Charge, may be small Sins in your Account, and scarce worth the taking notice of. But they are not so in God's Account: He sees that the Omission of these Duties is the ready way to bring upon us a Deluge of Pro­faneness, Irreligion and Atheism: and that they who make no Conscience of these Duties, do in effect say unto God, Depart from us; they do what in them lies to banish God, not only out of their Families, but out of the Land: For if these Duties should be as shame­fully neglected by all as they are by [Page 518]some, and those too many, what would become of our Posterity in the next Ge­neration? Would not the whole Face of the Land be covered with Dark­ness as thick as that of Egypt? And what would attend that Darkness, but all manner of Ungodliness and Debau­chery, the inseparable Consequents of Ignorance?

The total Omission of secret Prayer you may think is no great Matter, so long as you sometimes in publick or private join with others in that Duty: but God hath other Thoughts of it; he knows that all your other Services, as by you performed, are little better than mere Formalities, as long as you neg­lect secret Duties. He knows the great Consequence of keeping up a constant Course of secret Prayer, and that with­out it 'tis impossible that either your Heart or Conversation should be or­dered aright. He knows that the ve­ry Life and Vigour of all other Duties depends on this.

The Neglect of shewing Mercy to those that are afflicted, you may think is no great Matter, so long as you do no Man any Wrong; but God lays more Stress upon such Omissions than [Page 519]you do; his righteous Sentence is, He that hath no Pity for others, Pro. 21.13 Jam. 2.13. shall have none himself; He shall have Judgment without Mercy, that hath shewed no Mer­cy.

The Neglect of some one publick Ordinance, as the Lord's Supper for example, you may think is a thing that God takes little notice of, so long as you give your constant Attendance on other Ordinances: but you consider not how much Evil and Danger there is in the deliberate and wilful Omission of any known Duty, and such is this. For such an Omission as this was Moses in Danger of losing his Life; Exod. 4.24, 25, 26. for neglect­ing to circumcise his Son, the Lord met him, took hold of him, and sought to kill him: neither would he let him go, till Zipporah his Wife had taken a sharp Stone, and cut off the Foreskin of her Son. Neither may you think that any colourable Excuse that you may pretend you have for Neglect of a Duty or an Ordinance, will bear you out. Moses in Probability might have pleaded something for his Excuse: his Wife Zipporah, as it seems by her Carriage, was extreamly averse from having her Son circumcised, so that Moses could [Page 520]not do it, but there would be a Breach between them; there would be no Quiet in the Family. This Considera­tion had been somewhat, if the thing had been of an indifferent Nature, and not a Matter of Duty: but where God's express Command was, That every Male-child should be Circumcised, this Excuse could not justify Moses his Neg­lect. Look well to it that your Ex­cuses be good, by which you would de­fend your absenting your self from any Ordinance of God. It had need be a strong and a clear Ground on which you go, when you shall willingly and upon Deliberation wave an express Ordi­nance of God. But this by the way.

4. Think not you have done enough if you have been searching within, and round about you near at hand; if you have with some Diligence enquired how Matters are with you at present, or have been of late; but look farther off, and survey the former part of your past Life: God may call to remem­brance Sins long since committed, and chasten you for them. Thus God brought a Famine of three Years con­tinuance upon the Israelites, 2 Sam. 21.1 for Saul's Cruelty against the Gibeonites, though [Page 521] Saul had then been dead many Years. Yea, God may chasten you for old Sins, though you have long since left them; and this for several Reasons.

1st. Though you have left them, yet it may be that you never truly repent­ed of them. A Man may break off the Practice of some Sins, because they con­sist not with his temporal Advantage, or his Credit, or his worldly Designs and Interest. Upon such Considerati­ons as these a Man may have forsaken some particular Sins, though he never hated them, nor was truly humbled for them.

2dly. A Man may have truly repent­ed of his Sin, he may have been truly humbled for it, and forsaken it, and yet he may still want some Degrees of that thorow Humiliation which God expecteth.

3dly. Former Sins long since com­mitted and forsaken, may now be al­most forgotten; at least they may not be remembred with that fresh and live­ly Sense of the great Evil and Hainous­ness of them, with that mourning over them, and loathing of our selves for them, as heretofore.

4thly. God may see that you are in Danger of returning to those Sins again, that you have long since forsaken, and verily thought your self at so great a distance from them, as you should ne­ver have any Inclination to commit them again. So then 'tis possible that God may afflict you for old Sins, long since forsaken upon some worldly Con­sideration, that he may bring you to sound Repentance for them; or that he may more throughly humble you for the Sins that you have truly repented of; or that he may thereby rub up and renew the Remembrance of former Sins, and therewith also renew your former Sorrow, and loathing of your self for those Sins, which Time and Forgetfulness, and carnal Security, have almost worn out; and lastly, that he may prevent your Relapses into the same Sins. Thus you see that God may have many Reasons to correct you for former Sins; and therefore that if you will find out the Sin for which he chastens you, it will sometimes con­cern you to cast your Eye far back, and take a View of those your former Sins, which you have long ago quitted and relinquished.

5thly. This searching and trying your Ways is a Work that must be often repeated; and that not only in regard that you every Day contract new Guilt, and run afresh in Arrears with God, but because your former Sins may not be discovered presently, though you search after them with some good mea­sure of Care and Diligence. When we search after a thing which much con­cerns us to find, though we light not on it at first, yet we search a second and a third time, and will not easily give over searching until we have found it. You have been making Search after the Sin for which God afflicts you, and you cannot find it; you are still in the dark, and cannot understand God's In­tentions in laying his Hand upon you: But search yet once more, yea a third and a fourth time, if need be; you may light on that at last which you have often overlook'd. Whatever the Issue of your Enquiry be, you will not lose your Labour. He who digged up all his Vineyard, in hope to find the Treasure which he had been told was hid there, though he found not the Treasure he look'd after, yet he had it in another kind which he expected [Page 524]not: the loosening and mellowing of the Earth brought him in a more plen­tiful Vintage the next Year. If by your Search you should not at last dis­cover any one particular Sin, which you can think God aimed at in the Af­fliction which he hath laid upon you, yet you may light on somewhat else which may requite your Pains. If no other Benefit accrue to you, yet the Sa­tisfaction you have in having used so much Diligence in reviewing the for­mer Passages of your Life, will be a sufficient Recompence of the Trou­ble you have been at therein. But yet this is not all; there are divers other certain Advantages which redound to us from taking a view of our former Sins, and which, if it be done in a due manner, we never fail of attain­ing, though we find not the particular Sin which we look'd after. It makes us more humble; it raiseth our Esteem and Valuation of Christ; it fills us with Admiration of the free Grace and rich Mercy of God in pardoning so ma­ny and so great Sins; it inflames our Love, and increaseth our Thankful­ness to God; and it quickens us to more Care and Watchfulness, to a [Page 525]more constant and serious Endeavour of sincere and universal Obedience for the time to come.

Now though it be most seasonable to search and try our Ways in time of Affliction, yet there are also some other special Seasons for this Duty. As,

1. At any time when we are in any great Fear or Danger; then though God doth not yet strike us, yet he shakes his Rod over us; and therefore to prevent what may be coming upon us, and to avert those Evils which we fear, there can be no [...] better Course than that we make a through Search after those our Sins, for which God seems to threaten us.

2. After a Man hath fallen into any great Sin: Such Falls do for the most part fore-run some Affliction, and make for the present a Breach between God and us: For the closing up of which Breach, and renewing of our Peace with God, it will concern us not only to be humbled for that particular Sin, but to make diligent Enquiry after such other Sins as may interpose between God and us, and deprive us of the Light of his Countenance, and the Sense of his Love.

3. When we are in Expectation of, or Suitors unto God for any special Mercy. For considering that our Sins separate between God and us, and withhold good things from us, nothing can be more seasonable or necessary, than that when we are waiting on God for any special Favour, we carefully search and try our Ways, that no Sin may hinder our Mercies, obstruct the Passage of them to us, or blast the Means which we make use of for ob­taining them.

4. Before our more solemn and ex­traordinary Approaches unto God; as namely, before our drawing near unto the Table of the Lord. God will be sanctified in all our Approaches unto him; but especially in our most solemn Approaches. And in particular, as concerning our drawing near unto the Table of the Lord, a more than ordi­nary Search into our selves at that time, is in several Respects seasonable.

(1.) In regard of the express Com­mand of God: 1 Cor. 11.28. Let a Man examine him­self, and so let him eat of that Bread, and drink of that Cup.

(2.) In regard of the great Danger of coming unworthily: He that eateth [Page 527]and drinketh unworthily, Ver. 29. eateth and drinketh Damnation to himself. Now unless a Man search and try his Heart and Ways, how can he know whether he be an unworthy Receiver or no? He must needs run a great Hazard who comes Hand over Head, before he hath enquired into himself, whether he be a meet Guest for the Table of the Lord or not. Yea, 'tis very much to be fear­ed, that he who is so careless as that he never enquires into his Fitness, comes unpreparedly, and eats and drinks un­worthily.

(3.) In regard of the great Benefits which we shall reap thereby, and the Usefulness thereof, in relation to the Sacrament.

1st. In that Ordinance we are to be­wail and mourn over our Sins; we must come to it with godly Sorrow for them: And how can that be unless we know them? And how can we come to know them, unless we search after them? 'Tis the reviewing of our Acti­ons that sets before us the Sins for which we are to be humbled, and affects our hearts with them.

2dly. We are at that Ordinance to renew our Covenant with God, and [Page 528]to take up fresh Resolutions of cleaving to him with full purpose of Heart for the future. And what is more con­ducing hereunto, than that we by a narrow Search into our selves, be in­formed how and wherein we have de­parted from God, and broken Covenant with him?

3dly. We are there to act Faith on Christ for the Pardon of our Sins; and we there expect to have the Pardon of them sealed unto us: in both which Respects it is then most seasonable and requisite that we should look back and take a Survey of our former Sins. For,

1. Hereby we shall come to know what, and how many and great those Sins are, for the Pardon whereof we are to act Faith on Christ.

2. We shall be the better able to va­lue that Pardon of so many and so great Sins which he is pleased in that Ordi­nance to seal to us; and consequently we shall the better understand how much Love and Thankfulness is due from us, both unto Christ who hath with his Blood purchased the Pardon of our Sins for us, and to God the Father, who for Christ's sake hath bestowed it on us.

4thly. If this Search and Trial of our selves were constantly and duly made before the Sacrament, of how great Advantage would it be towards our Growth and Increase in Grace? By this Course we should,

(1.) Discover whether we thrive in Grace or no; we should evidently per­ceive whether it be better or worse with us since our last appearing before the Lord at his Table.

(2.) We should with Thankfulness acknowledg any further Degrees of Grace or Strength against Corruption that we have attained.

(3.) We should be humbled for our Backslidings and Declinings after our so­lemn Engagements to the contrary, at our last partaking at the Table of the Lord.

(4.) We should renew and strengthen our Resolutions against our Sins, and engage our selves to a more conscienti­ous Performance of whatsoever Duties God requires of us.

If any Man think there is small Be­nefit to be expected from such a Course, he is certainly one who hath been little acquainted with it, or hath not observed it with Care and Constancy. Many of [Page 530]those who come to that Ordinance, make no Conscience at all of preparing them selves, but as 'tis to be feared, oush upon it inconsiderately and profanely. Others prepare themselves out overly and carelesly; or if sometimes they take more Pairs than ordinary in search­ing and trying their Ways, and in other Parts of that Preparation which is re­quisite for a due [...] God in that Ordinance, yet it is but very sel­dom that they are at this Bains. For the most part they suffer one thing or other to divert them, and take [...] off from bestowing time that way; and so the great Business of preparing them­selves being put off to the last, is but half done, or as good as wholly omit­ted. Reflect and ask your own Con­science how it hath been with you▪ and if you find this to have been your very Case, then never object that there is little Advantage from such a Course, until you have practised it better and with more Constancy.

But to return to the Business of the Text, the searching and trying of our Ways in time of any extraordinary Af­fliction.

You will say, perhaps, you have [Page 531]searched and done it with all the Seri­ousness and Diligence you could, and earnestly implored God's Assistance therein; and this you have done often, and yet you cannot understand what particular Sin or Sins God aims at in the Afflictions which it hath pleased him to lay upon you. You discover Multitudes of Sins that you have been guilty of; but among them all to dis­cern which they are which God at pre­sent corrects you for above others, is that which by all your Enquiry you cannot attain.

Answ. I answer, It may so be, that you cannot single out any one particu­lar Sin; neither, it may be, did God ever intend it: He sometimes by Af­flictions intends to humble you for Sin in general; to correct your general Carelesness and Slackness in the whole Course of your Life; and to engage you to walk every way more strictly and humbly before him.

He intends also perhaps to mind you of old Sins which you have almost for­gotten, and to provoke you to renew your Repentance and Humiliation for them.

Wherefore when at any time you can­not [Page 532]find out any particular Sin, for which above others God should at pre­sent have a Controversy with you, fall upon Sin in the general, and improve your Affliction towards the attaining of greater Measures of Humiliation and Reformation: judg and humble your self for old Sins as if they had been late­ly committed; and let the Sight of all your other Sins lead you up to the Foun­tain of all Actual Sin, to your Original Corruption; and bewail that, and loath your self for it.

Moreover, you must remember, that God hath other Ends in afflicting his, besides the chastening of them for Sin; he also by Afflictions tries, exerciseth, and improveth Faith, Patience, and o­ther Graces. He by Afflictions stirs you up to Prayer, weans your Heart from the World, helps you the better to re­lish and savour Heavenly things, the Sweetness whereof you taste not when you are glutted with outward Prosperi­ty. If you be any way a Gainer by your Affliction, you have reason to take Com­fort therein, and to be thankful.

Thus I have done with the former Duty in time of Affliction, namely, the searching and trying of our Ways. I [Page 533]come now to the latter Duty, in those Words. And let us turn unto the Lord: Of which I shall speak briefly, because I have in good part prevented my self in what hath been spoken concerning the former Duty.

From the manner of Expression or Phrase, of turning to the Lord, we learn the true Nature both of Sin and Re­pentance. Sin is an Aversion and turn­ing away from God, and Repentance consequently is a returning to him. This is manifest from the usual Lan­guage of the Scriptures, which call Sin a forsaking God, a departing from God, a revolting from him, and the like. The Scriptures thus expressing Sin are so fre­quent, that I need not stand to mention them: And the Scriptures setting forth the Nature of Repentance by returning unto God, are as frequent. That the Na­ture of Sin lies in an Aversion from God, and Conversion to the Creature, will better appear if we descend to some particular Instances. Worldly Joy, what is it but a Joy in the Creature instead of the Creator, who is the proper Object of spiritual Joy? Carnal Confidence, what is it but a confiding in, and reli­ance on the Creature instead of God? [Page 534]And so 'tis no other than a leaving of God, to betake our selves to the Creature for those Supplies and Assistances which we stand in need of. So the Prophet sets forth the Nature of that Sin; Cursed be the Man that trusteth in Man, Jer. 17.5. and maketh Flesh his Arm, and whose Heart departeth from the Lord. And although this our departing from God, and be­taking our selves to the Creature, be not so apparent in divers other Sins, yet if we consider the Matter throughly, we shall find the thing is still the same: For in all Sin 'tis some kind of Profit or Pleasure, or Content or Satisfaction in one kind or other, that we look after. Now we sin when we seek these things in the Creature, turning aside from God in whom there is most eminently what­soever the Creature can afford us to­wards our Satisfaction, and infinitely more. Hence may be inferred several things.

1. The great Evil of Sin. In every Sin God is set at nought and underva­lued, and the Creature is preferred be­fore him. Yea the Creature is upon the matter made our God, while that Trust and Confidence is put in it, that is only due to God; or that Satisfaction and [Page 535]Happiness is expected from it, that is to be expected only from God. The Apostle saith, The covetous Man is an Idolater, Eph. 5.5. because he makes an Idol of his Riches, setting them up in the room of God, and making them the Object of his Trust and Reliance in­stead of God. The same is in some de­gree done in every Sin, when a Man makes the Creature the Object of that Joy and Delight, of that Satisfaction and Complacency that he ought to take in God only. Now this is an high Af­front to God. What viler Indignity can be offered him, than that his Crea­tures should be preferred before him?

2. We may hence also infer the ex­tream Folly that there is in Sin; for therein we forsake the Fountain of li­ving Waters, and hew us out broken Ci­sterns that can hold no VVater, as God complains of his People, Jer. 2.13. We forsake God in whom is all Fulness, and betake our selves to the Creature which is mere Vanity and Emptiness.

3. Hence also we may infer the sin­gular Goodness of God to us in our Af­flictions, the Design and End whereof is to reduce us from our Wandrings, and to bring us back again to God from [Page 536]whom we have gone astray; to recal us from following the smaller Streams and empty Rivulets of Dissatisfaction and Vexation of Spirit, to the full and over­flowing Fountain of all true Bliss and Happiness.

4. We may also hence infer, that the Duty of Repentance ought not to be so displeasing and unacceptable to us as u­sually it is: For as sowr and distasteful a Work as it seems to be, 'tis but a re­turning to him who is the Well of Life, and a renewing our Acquaintance and Peace with him in whom our true Com­forts are lodged, in whose Favour is Life, Psal. 63.3. and whose Loving-kindness is better than Life.

And so much of that Observation, from the Phrase or manner of Expressi­on, by which our true Repentance and Reformation are signified.

Now that our Return unto God is the thing that God expects from us in our Afflictions, and which will assured­ly prove the most effectual Means for removing God's afflicting Hand from us, I have already shewed in handling the former Duty. And all that I shall here add, shall be to shew very briefly, how we must return unto God, that his [Page 537]chastising Hand may be taken off from us, and by what Means we may be kept from leaving him again; and then answer one Objection that may be made against what shall have been spoken. Now as to the manner how we must return unto God if we will be freed from our Pressures.

(1.) We must return speedily. I thought on my VVays, and turned my Feet unto thy Testimonies: I made haste, and delayed not to keep thy Commandments, said David, Psal. 119.59, 60. What through our Sluggishness, and what through our Unwillingness to forget our Sins, we are long a deliberating to return, and many Attempts and Essays we make at returning before we return indeed; and God in his Providence deals with us accordingly: he also seems to attempt to deliver us, but pro­ceeds no further because we are so back­ward, and our Motions are so slow and inconstant. Were our Returns to God speedy, we might hope they would speed our Deliverance.

(2.) We must return thorowly. We many times take some Steps towards God, and having gone half way, we sit down. Our Reformation is imperfect [Page 538]and partial. Hosea 7.8. We are like Ephraim, a Cake not turned; half Dough, and ba­ked on one side only: and we fare ac­cordingly. Though we have some Deli­verance, as God speaks, 2 Chron. 12.7. yet God doth not go through with his Work, because we go not through with our Work.

(3.) We must return resolutely and stedfastly, as I may so speak; I mean with a resolute, fixed and stedfast Pur­pose of Heart, not to forsake God again, but to cleave unto him. When we re­turn, God is most ready to entertain us, and be at Peace with us; but 'tis ever on condition that we turn not again unto Folly. Psal. 85.8. The Defect hereof was that which God complained of in his People; their Spirit was not stedfast with God. Psal. 78.8. Their Goodness was as the Morning Cloud, and like the early Dew that goeth away. Hosea 6.4.

To prevent this our Return to Sin, and to enable us to cleave stedfastly un­to God, (which was the second thing) these things would be done.

1st. Be ever sensible of your Prone­ness to revolt and depart from God. We are naturally bent to Backsliding, as God speaks, Hos. 11.7. The Sense of our Weakness is one good Preservative against it.

2dly. Every Day acknowledg all your Strength to adhere unto God, to be from God, and give him the Glory of it: Say with David, Psal. 41.12 Thou upholdest me in mine Integrity. This your thankful Acknow­ledgment of God in your Stedfastness and Perseverance, is the way still to en­gage him to uphold and establish you.

3dly. Earnestly beg of God that he would keep you close to himself, and preserve you from declining. Beg with David, that God would unite your Heart to him, to fear his Name, Psal. 86.11. And that according to his Promise, Jer. 32.40. he would be pleased to put his Fear in your Heart, that you may not depart from him.

4thly. Frequently set before your Eyes in your most serious Meditations, the Happiness of adhering constantly to God, and the extream Folly and Misery of departing from him. Recount the Comforts you have found in cleaving to him, and how often and sorely you have smarted for departing from him.

5thly. Be ever watchful over your self; especially keep your Heart with all Diligence, observing and opposing the first Motions to Sin.

6thly. Daily renew your purpose of [Page 540]cleaving to God, and of resisting those particular Sins by which you have here­tofore most frequently departed from him.

And so I come to speak to the Ob­jection which may be made, which was the last thing to be spoken to.

Object. I have, say you, both found out my Sin for which God afflicted me, and also forsaken it; and yet my Affliction still continues. How is this consistent with God's Promises of Deliverance out of Trouble upon our Return to him?

Answ. 1. You have found out and for­saken one Sin, but it may be you have not found out all: there may be other Sins not yet discovered, for which God's Hand is still stretched out against you. It may be the Sin which God principal­ly intended, is still hid from your Eyes.

2. It may be though you have for the present left your Sin, yet you have not left it out of a true Hatred of it, but only that you might be eased from the present Smart of your Affliction. God sees that you still retain an Affection for your Sin, and that though you have left it, yet you look back on it with a secret Desire after it, as Lot's Wife look'd back upon Sodom.

3. God hath also other Designs in af­flicting you, as hath been said; 'tis pro­bable your Faith hath not yet been suf­ficiently tried, and Patience hath not had its perfect Work; and for these and other such Ends, God sees good yet still to keep you in the Furnace of Affliction, though your Dross be in some good measure purged away.

4. However it be, or whatever other secret Reasons God may have for his Dealings with you, 'tis fit that you should patiently expect God's own Sea­son of Deliverance, as he hath waited for you. Of the two there is infinitely more reason that you should be willing to wait for him.

THIS Chapter contains Ezra's Address unto God, A Sermon preached the Day the Fire began at Northampton. in which he confesseth and bewaileth the Sins of the Jews after their Return from the Captivity of Babylon, and more especially their having joined them­selves [Page 543]in Affinity with Strangers, and married Wives of those idolatrous Na­tions round about them, which was di­rectly contrary to the Law of God, for­bidding all such Affinities and Alli­ances. Now this their Sin was so much the greaten, and so much the more diffi­cult an Undertaking it was to put a stop to it, upon a threefold Account.

1. In regard of the general spreading of this Sin among them, and the great Multitude of such as had contracted this Guilt. We find, Ezra 10.16, 17. that they who undertook the rolling a­way of this Reproach, and the reducing of the People to the Observation of the Law, were three full Months imployed in examining Offenders in this kind, and in taking Security from them that they would put away their unlawful Wives: Had not the number of them been very great, much less time would have suf­ficed for transacting that Business.

2. In regard that they were not only the common, and the ordinary and infe­riour sort of People that had thus trans­gressed the Law, but the Princes and the Rulers had been chief in this Tres­pass: And the Priests and Levites, Ver. 2. Chap. 10.18, 19, &c. as well as the Princes, had been deeply in­volved [Page 544]in this Guilt. Yea, so far had this Corruption prevailed among them, that there were found even of the Sons of Joshua the Son of Jozadak the high Priest, that had taken strange Wives, as in the same Place we are informed.

3. In regard that some of them that were in this Trespass, had been so long married to Strangers, that they had Children by them. Ver. 44. In all these respects, I say, as their Sin was exceeding great, so it was a Business full of Difficulty to attempt the Reformation of a People in these Circumstances, and so far ingaged in illegal Practices. But however Ezra being a Man full of Zeal for the Glory of God, and for the Good of that Peo­ple, is not discouraged by all this. Not­withstanding all the Opposition that he was like to meet with in this hard Ser­vice, he couragiously sets about it, and through the Presence of God with him, and the Blessing of God upon his En­deavours, he is successful in his Enter­prize, and sees a desirable Issue thereof.

You who have Opportunities put in­to your Hands of doing any thing for God, and for the Good of the Place where God hath cast your Lot, suffer not the Apprehension of Difficulties to [Page 545]dismay you: Arise and be doing what lies in you, and leave the Success to God; Zech. 4.7. he that once said, VVho art thou O great Mountain? before Zerubbabel thou shalt become a Plain; can go before you, and make the crooked Places streight, and the rough Ways plain: he can most easily either remove all those Difficulties that dishearten you, or lift you above them: he often gives that Success to zealous and sincere Endeavours which not only answers, but far exceeds all our Desires and Expectations. But then let's be sure we take holy Ezra for our Pattern, and observe his Method. Being to under­take a great and difficult Business, he begins with Humiliation: he most af­fectionately confesseth, mourns over, and bewails the Sins of that People, the Reformation whereof he designed to at­tempt. The more deeply you can be affected with, and take to Heart the Sins, Disorders, and Abuses that you would remove; the more sincerely, cordially and affectionately you can mourn over them, and lament them; the more Tears you can shed for them in your Confessi­ons of them before God, the better Suc­cess may you hope your Endeavours of Reformation will be attended withal. [Page 546]How passionately did Ezra lay to Heart the Sins of that People? As soon as he had heard how they had by illegal Affi­nities mingled themselves with their idolatrous neighbouring Nations, how did he behave himself, and what deep Sense of the Hainousness of their Sin, and Greatness of their Provocation did he express? VVhen I heard the thing, saith he, I rent my Garment, and my Mantle, and pluck'd off the Hair of my Head, and of my Beard, and sat down a­stonied: And at the Evening-Sacrifice I arose up from my Heaviness; and having rent my Garment, and my Mantle, I fell upon my Knees, and spread out my Hands unto the Lord my God, and said, O my God, I am ashamed, and blush to lift up my Face to thee, my God; for our Iniqui­ties are increased over our Head, and our Trespass is grown up unto the Heavens. And then he goes on in the same Extasy of Affection, laying open God's un­speakable Goodness to them, and the horrid Nature of their Provocation. And what's the Issue hereof, but such a Reformation as a Man would wonder how it could ever be effected and brought about, considering how many the Of­fenders were, how great and considera­ble [Page 547]the Persons of many of them were, and what strong Temptations and In­gagements they had to make them un­willing to abandon their Sin. But up­on Ezra's strange and almost unexam­pled Humiliation, God was pleased to exert and put forth his Power in a strange and extraordinary manner upon the Hearts of the Offenders, to prevail with them to disclaim and renounce their Sin, notwithstanding whatever carnal Motives and Considerations there were to endear it to them. If we could once attain to take Sin to Heart as he did, we might then expect to see better Fruits of our Endeavours after Refor­mation than yet we can. But this by the way.

In the Words that I have read, which are a part of Ezra's Address unto God by humble and affectionate Confession of their Sin, he spreads and lays open the Aggravations of it, together with the Danger and sad Issues of it, if they should still continue in it. The Ag­gravations thereof are these three.

(1.) The great Severity that God had formerly shewed against them for their Sins, which is set forth and express'd in the first Words; After all that is come [Page 548]upon us for our evil Deeds, and for our great Trespass.

(2.) The merciful Tenderness and Compassion that God however even in that Severity was pleased to manifest towards them, in the next Words, See­ing that thou our God hast punished us less than our Iniquities deserve.

(3.) The singular Favour God had shewed them in rescuing them from un­der those Calamities which their Sins had brought upon them in the Clause following; And hast given us such a De­liverance as this. These were the things by which their Sin would be greatly heightned: after so much Severity, Compassion and Kindness, to have re­turned to Folly, and to have broken God's Commandments again, was to have done as bad as they could, as the Prophet speaks, and to have given their Sins all the Aggravations that they were capable of.

Then as for the Danger they exposed themselves to, that was no less than ut­ter Ruine and Destruction. After this Mixture of severe and merciful Provi­dences, should we again break thy Com­mandments? wouldest thou not be angry with us till thou hadst consumed us, so that [Page 549]there should be no Remnant nor Escaping? They had indeed already broken God's Commandment in a grievous manner, and sinned against him with an high Hand by those unlawful Marriages. His meaning therefore is, should we again break thy Commandment as we have done? Should we still continue in our Sin, and obstinately refuse to be reduced to Obedience? If we should still per­versly and irreclaimably go on in our Trespasses, wouldest thou not be angry with us till thou hadst consumed us? Of these Particulars in order as they lie in the Text.

I begin with the Aggravations of their Sin, the first of which is the great Severity God had formerly shewed a­gainst them for their past Transgressi­ons: After all that is come upon us for our evil Deeds, and for our great Trespass; should we again break thy Commandments? Here divers things are observable.

1. That Ezra and all those who join­ed with him in this Confession of their Sins, did endeavour to aggravate their Sins by calling in and laying together all those Circumstances by which the Hainousness of them might the better appear. And this they did to the end [Page 550]their Hearts might be the more affected with them, and the more soundly hum­bled for them; as also that they might be the more willing to forsake them. And this is the Property of all true Pe­nitents, they ever desire to be throughly apprehensive of the Evil of their Sins; and therefore they aggravate them to the utmost; in their Confessions char­ging themselves fully with them, and laying as much Load upon themselves as they can. They think they can ne­ver speak enough against themselves, nor sufficiently discover and represent the Evil of their Ways, insomuch that sometimes they rather exceed than come short herein, charging themselves more heavily than there was cause for.

But Hypocrites, unhumbled and im­penitent Sinners, are of a different tem­per; these instead of aggravating their Sins, are wont to extenuate and palliate them. If they be forced to confess them, 'tis for the most part but by halves that they do it. If they cannot but acknowledg they have offended, yet they will do it with an Apology, or with an Addition of something that may qualify and lessen their Sin: They are indeed sometimes overtaken, but 'tis [Page 551]very rarely; 'tis when they are drawn aside by ill Company, or overpower'd by the Strength of Temptation; that they are not the only Persons that are faulty in that kind; that some others that would be esteemed much better than themselves, are much more blame-wor­thy; that there is no Man but must have his Allowances, and that it would go hard with us all if all our Actions should be narrowly scanned; and the like. These and such like are the Excuses which they plead, and the Defences they make for themselves, when they should take shame to themselves, and own their Excesses and Exorbitances in their full Magnitude, judging themselves that they might not be judged of the Lord. These partial and favourable, lame and imperfect Confessions of Sin, when some little Part is owned, but much more is denied; when Fig-leaves and specious Pretences are studiously sought out to cover as much of a Man's Shame as is possible, are ever an infallible Argu­ment that the Sinner was never duly humbled for that Sin for which he hath still so much Kindness and Affection.

2. Another thing observable is, that Ezra, and those other holy Men, that [Page 552]together with him made this Confession, did impute all those Miseries and Ca­lamities which they had suffered in the Captivity, unto their Sins: they did own their Sufferings as the Fruit of their Sins, and acknowledg their Trans­gressions to have been the meritorious Cause and Procurers of their Afflicti­ons: After all, say they, that is come upon us for our evil Deeds, and for our great Trespass. They were convinced, and did yield and assent that God's In­tentions in bringing those Evils upon them, were to punish them for their Sins. This Conviction and Acknowledg­ment was necessary for them, and is for us all in reference to our Afflictions; and yet 'tis very difficult to attain it. 'Tis necessary, because without it we can neither be patient under our Afflicti­ons, nor profit by them, nor rationally expect a good Issue out of them.

1st. Unless we be convinced that our Sufferings have relation to our Sins, and own them as the Fruits of our Sins, we shall hardly be able to undergo with Patience what is inflicted on us. To be sure we shall want one of the most ef­fectual Arguments to work Patience in us. 'Tis the Sense of our Sins deserving [Page 553]whatsoever is come upon us, and an Acknowledgment of the righteous Hand of God in bringing such Afflictions on us for our Sins, that humbles and sub­dues our Hearts to God, composeth and quieteth our tumultuous Spirits, and gives check to all the Risings of our re­bellious Nature against God's Provi­dence. It was the Sense that Eli had of his own Guilt, and of the just Desert of his own Sin, and the Sins of his Fami­ly, that made him so patient, quiet and silent, when that heavy Sentence was by Samuel pronounced against him and his, as that he had not a Word to say more, than only to profess his humble and meek Submission to the good Plea­sure of God; It is the Lord, saith he, 1 Sam. 3.18. let him do what seemeth him good. And this is that which the Spirit of God calls the accepting of the Punishment of our Sins. Lev. 26.41. But if the Sinner be not convinced that he suffers for his Sins, and that his Trans­gressions have been the Procurers of his Afflictions, it cannot easily be but that his corrupt Nature should rebel against God, and impatiently rise up against his Provi­dence as unequal, too rigorous & severe.

2dly. Neither can a Man profit by his Afflictions, unless he be convinced that [Page 554]his Sins have been the Cause of them, and that God strikes at them in his Suf­ferings. Who can think himself con­cerned to amend and reform that, upon the account of his Afflictions, which he never discerned to be the Cause of them, nor can be convinced that they have any relation to it? But let a Man once be throughly apprehensive of the Displea­sure of God against him for his particu­lar Sins, and see the Hand of God in his Afflictions striking at those Sins, and then he will soon think himself highly concerned to rectify or remove out of the way that which hath done him so much Mischief: He will think he can­not make too much haste to quit and be rid of that for which he sorely smarts al­ready, and may yet smart more, unless by his speedy Reformation he prevent it. When God had sent a Plague among the Israelites for their murmuring, Mo­ses being deeply sensible of the fierce Wrath of God against them for that Sin, saith to Aaron, Numb. 16.46. Take a Censer, and put Fire therein from off the Altar, and put on Incense, and go quickly unto the Con­gregation, and make an Atonement for them; for there is Wrath gone out from the Lord, the Plague is begun. Go quick­ly, [Page 555]saith he, for Wrath is gone out from the Lord. A lively Sense of the Anger and Displeasure of God in your Afflicti­ons for your Sins, will speed and quicken your Endeavours to make your Peace with God, by answering the End of his Corrections.

3dly. Neither can you rationally ex­pect to be freed from your Afflictions in a way of Mercy, until they bring you to the Sight of your Sins, and you look upon them as the Punishment of Sin: For till that be done upon you, your Afflictions are wholly fruitless, as ha­ving done no part of that Work, for ef­fecting of which God sent them. To understand why you are afflicted, and to see the Sins which God strikes at in your Afflictions, is the first Step towards God's attaining his End in afflicting you. If this be not done upon you, no­thing is done. And therefore you have no Reason to expect the Removal of them, unless it be to make way for some other more smarting Rod, which may effectually work that in you which God intended. But though in these Respects it be most necessary to see and own our Sins as the Cause and Procurers of our Sufferings, yet to do it is as difficult as [Page 556]'tis necessary. For such is the Pride and Stubbornness of our Hearts, that we are not easily brought to take Shame to our selves, and to acknowledg our own par­ticular Sins to have been the Cause of our Sufferings, saying to our selves as God saith to Jerusalem, Jer. 4.18. Thy VVay and thy Doings have procured these things un­to thee. We are very unwilling to ac­knowledg our own Guilt, and would much rather lay the Cause of our Suf­ferings at any other Door than our own. And this we are especially apt to do in publick and common Calamities. These we ascribe:

(1.) To Chance or common Provi­dence, in which we do not think our selves particularly touch'd or concern'd.

(2.) To the Wickedness of some ma­licious and mischievous Instruments, that were the Contrivers and Causers of our Sufferings.

(3.) To the Sins of others: The Provocations of such and such profligate and abominable Persons drew down the Judgments of God upon the Place, and not our own Offences. As for our selves, we suffered only in the Croud, and be­cause we were found among those who were to be punished. Or,

(4.) If we acknowledg our Sins in the general to have been the meritorious Cause of our Sufferings, yet we descend not to Particulars, we charge not our selves with such and such Sins for which God hath been angry with us. And so our owning our Sin only in general as the Cause of our Sufferings, is but a for­mal thing, with which we are little af­fected. 'Tis little better than if we had said, We believe indeed that we have deserved all that is come upon us, but we know not how nor wherein. Ezra no doubt went a great deal further; 'tis not to be questioned but that he had in his most passionate Confessions, an Eye upon the particular Sins for which they suffered in Babylon. We may be sure they were not Generalities only that so deeply affected him: he had upon his Heart the particular Instances of their vile Provocations, together with the Circumstances of them; and so must we if we desire to be affected with God's terrible Providences as we ought, and to take them to Heart in a right manner. Though what I am now speaking con­cerns us all, yet there may be those amongst us who may think themselves very little concerned therein.

1. Those who though they have been Sufferers together with others, yet have been free from all those foul and enor­mous Offences and high Provocations which many others have been guilty of; and possibly over and above their being free from the Guilt and Stain of fouler Sins, they have been such as have made a stricter Profession of Religion than most others. These Persons may be ve­ry inclinable to think that God did not particularly intend the correcting of them for their Sins, in the common Judgment that lighted upon the Place, but that they suffer rather upon their Neighbours Account than their own.

2. Of the same Opinion perhaps may they be tempted to be, who seem even as to outward things, to have gained by their Afflictions, and to be in a better Condition, as to Trade, than they were in before. 'Tis easy for such, if any such be, to entertain themselves with a plea­sant Dream, that God only emptied them to the end he might fill them ful­ler than they were before; and that he had no other Design in pulling down their Houses, than that he might build them up fairer. But let neither the one nor the other deceive themselves. They [Page 559]would but flatter themselves, if they should think that God did not aim at their Sins in his severe Providences, as well as at the Sins of their Neighbours.

As for the former of these, though they may have been free from the fouler Abominations and crying Sins of the Place; and though they may have made a strict and high Profession of Religion, yet even such may have been tainted with the Pollution of many Sins which may have had no small Influence in pro­curing the heavy Judgments of God up­on the Town. And their Sins, in re­spect of their nearer relation to God, and stricter Profession, may have reflected more Dishonour upon the Name of God, than many of those Sins in others, which have otherwise had much more Flagiti­ousness and Enormity in them.

And as for the latter sort, who may seem to have gained by their Losses: If that be the Condition of any amongst us, let them not be too forward thence to conclude their Innocency. God may pull down in Anger, and wound in highest Displeasure; and yet such is his admirable Goodness and Compassion, that he may anon repent him of the Evils which he hath for our Sins most [Page 560]justly brought upon us, and with Ad­vantage rebuild what he had pulled down, and so fully heal the Wounds that he had made, as to leave us in a better Condition of Health and Strength than he found us in. God by the Prophet E­zekiel foretelling the Return of the Is­raelites from Babylon, and their Re-esta­blishment in their own Land, promised to settle them after their old Estates, and to do better unto them than at their begin­ning. Ezek. 36.11. Now what think you? Might they when God had made good this Pro­mise, thence infer, that God was never angry with them for their Sins, and that their Sufferings in Babylon were ne­ver intended as their Punishment? Their Case may be yours: God hath, it may be, since the Fire, dealt better with you than at the beginning; you are in some Respects perhaps in a better Con­dition than formerly, perhaps your Trade is doubled: Will you therefore now wipe your Mouths, and say you were innocent; you never offended God so as to have had any Hand in procuring his Judgments to be poured out upon this Place? Far be it from you to draw such a proud Conclusion from God's gracious Providence towards you. [Page 561]Though God hath not only built you up again, but adorned and beautified you, and advanced you to a more splen­did Condition than before, yet cease not you still to acknowledge and give glory to the righteous hand of God in pulling you down, and emptying you. Amid all your present Mercies and Ad­vantages, be you still found putting your mouths in the dust, loathing and abhorring your selves for your evil ways, and from your hearts professing, That as you were most justly pluckt down, so you might still as justly have lain in Ruins and Ashes, and have been made perpetual Desolations, as God once threatned the Land of the Chaldaeans, Jer. 25.12. a place never to be inhabited any more.

And so much concerning the second thing observable from this first aggrava­tion of their sins.

The Third Particular thence observa­ble, is, That to return to sin after we have been severely punished for it, and grievously smarted for it, doth much heighten our sin, and render it much more provoking in the sight of God. This is clearly implied in the form of [Page 562]speech which Ezra useth; After all that is come upon us for our evil deeds, and for our great trespass, should we a­gain break thy commandments? As if he had said, This were a provocation of an high nature; far be it from any of us to be guilty of it.

There are these three things that greaten and aggravate our sins commit­ted against God; and notwithstanding former great Severities against those our sins.

1. To sin again in the same kind, after that we had grievously smarted for sin, argues a great degree of hard­ness of heart. The scalled Child dreads the fire; and the very bruit Beasts are afraid of medling with that for which they have been soundly beaten. And were there any tenderness upon the heart of man, he would not again easily be drawn to venture on that which he hath already paid so dearly for.

2. It argues an heart strongly inga­ged to sin, and desperately bent after it, which no former Severities will restrain, or hold in It shews a man is mad in love with sin, that will out after it what­ever it cost him. 'Tis as much as if he said, ‘'Tis true, I have already tasted [Page 563]of the bitter fruits of sin; I can tell by experience what 'twill cost me. But however, I must please my self, I must gratify my sinful desires, my sensual and brutish Lusts, and I will, I am resolved to do it, come what will of it.’

3. It argues a slighting of the An­ger and Displeasure of the Almighty, and a contempt of his Rod. Herein a man's carriage towards God, is like that of a stubborn and incorrigible Child against him that chastens him. Though you make him smart, he cares not; correct him as long as you will, he is still the same, and will do what he pleaseth, do you what you will, or can, to reclaim him. Take heed of this ag­gravation of your sins, you who have been Sufferers by the Fire, and all you who have any other way been severely handled for your sins. Beware how you have any more to do with those sins against which the fierce indignation of the Lord hath been so discovered, and his Word, as it were, revealed from Heaven. Keep at the greatest distance from those Sins; come not near the Borders or Confines of them; run a­way from all temptations to them. [Page 564]And that you may be preserved from them,

1. Labour to know what they be. 'Tis now a good while since the dreadful Fire; though you were then in a miserable hurry, full of dread, di­stractions, and confusions, so as you had scarce the command of your own thoughts; though then you had not so much sedateness and composedness of spirit, nor so much freedom and liberty as to sit down and consider, as to reflect and enquire into your self, as to call your self to an account, and find out the causes of God's fierce Indignation, yet since you have had time enough to do it. Have you done it? Have you gotten a sight of all those your particu­lar Sins, by which the Wrath of God had been so highly incensed against you? If you have not, if this work hath so long been neglected, if to this day you have never set about it; if still you be strangers to the reasons of God's con­tending with you, yet be now at length persuaded to make a narrow search af­ter all those Sins which have been the procurers of so much misery to your selves, and this place.

2. Having found out those sins, have them often in your thoughts; and if it be possible, carry always upon your heart the impressions of that terrible Judgment, at least be sure that you of­ten call it to mind, and renew the lively remembrance of it, and labour to pre­serve the images and representations of all the dismal circumstances of it in your mind; and then say with Ezra here in the Text, After all that is come upon us for our evil deeds, and for our great tre­spass, shall we again break thy command­ments? So say in reference to all your particular sins; your filthiness and un­cleanness, your drunkenness and swear­ing, your profanation of the Lord's Day and Ordinances, your pride and gallantry, your covetousness and earth­ly-mindedness, your unconscionable dealing, and your dishonest methods and artifices in the managing of your Trades and particular Callings; your scant Measures, and deceitful Ballances; your mingling, adulterating and em­basing your Commodities to impose up­on the Buyer, and inhance your gain; your allowing your selves in dissimula­tion, and lying, and falshood, for your advantage; your laying aside the gol­den [Page 566]Rule of our Saviour, and making no conscience of dealing with others, as you desire to be dealt with your selves; your seeking your selves, and your own things, with the disregard of your Neighbours, and the neglect of the Publick good; your lukewarmness, coldness and indifferency in the things that concern the glory of God, and the common and great interests of this place; your not using your power, and the authority you are entrusted and arm­ed with, for the due punishment of sin, and the beating down and suppressing of vice; your unequal and partial deal­ing in the administration of Justice; your mutual animosities, variances, en­vyings, emulations, and heart-burnings; I say, in reference to all these, so far as any of you may have been guilty of them, and in reference to all other sins whatsoever which any of you may be convinced of as your own sins by which you have contributed towards the draw­ing down of the late terrible Judgment of God upon this place; Say with Ezra in the Text, After all that is come upon us for our evil deeds, and for our great trespass, should we again break thy com­mandments? Should we again return to [Page 567]those our sinful practises that have laid this place in ashes, and made it a ruinous heap? That have made it a by-word, and a Proverb, a gazing-stock, and an hissing, and an astonishment to all that pass by, and that have caused the ears of all to tingle that have heard but the rumour and report of what the righteous hand of God hath brought upon us? O let's never think of taking up our former sins, and closing with them again, after that God hath thus declared his anger against us for them, and by such terri­ble effects of highest displeasure, done al­most whatsoever could be done to im­bitter them to us, and disingage us from them.

But besides all this, to set our hearts at a greater remoteness from those sins, let's also make use of those other Consi­derations which this Scripture affords us.

2 Therefore though God hath se­verely handled us, yet he hath in wrath remembred mercy, and punished us less than our iniquities deserve. If we take a true estimate of his dealings with us, we cannot chuse but discern much leni­ty and moderation, much tenderness and compassion to have been mingled [Page 568]with his severity; and that in many respects.

1. He that turned your Houses into ashes and rubbish, and took away a great part of your substance, might have taken away all, and left you no­thing.

2. He might by the same terrible Fire that deprived you of your Estate, have also deprived you of your Chil­dren and dearest Relations. The loss of one Child in such a way of terrible Providence, would have troubled you more, and have gone nearer your heart than the loss of all your Estate.

3. It might have been your own lot to have perished in the flames. God that mercifully spared you, and rescu­ed you from the violence of the fire, might by it have hurried you out of this World into Hell, and sent you from one fire to another. This fire was terrible, but the unquenchable fire of Hell had been much more ter­rible.

4. Though you had escaped the fire, and been as a Brand pluckt out of the burning, yet such impressions might the fright and danger you were in, have [Page 569]left upon you, that you might have lost the use of your Reason, and have been as a Child, or Ideot, all your days.

5. God might have made such im­pressions of his Wrath upon your spirit by that terrible Judgment, as you might never have been rid of them, but have carried them to your Grave. You might have been not only a terror to your self, but Magor Missabib, a ter­ror to all about you, as long as you had lived. How mercifully and favourably hath God treated you amid his greatest Severities, seeing none of these things have befallen you, or any of yours! O then go one step further with Ezra in the Text, and say, After all that is come upon us for our evil deeds, and for our great trespass, and seeing thou hast pu­nished us less than our iniquities deserve, should we again break thy commandments?

3. God was not only pleased to deal mercifully and compassionately with you in that heavy stroke, punishing you less than your iniquities deserved; not stirring up all his wrath, nor suffe­ring his whole displeasure to arise; but he hath also since been very gracious and [Page 570]favourable, kind and bountiful to you many ways.

1. Immediately upon that dreadful stroke, what rowlings of Bowels, and tender Compassions, did he cause in all the Countrey round about! What spee­dy and plentiful Supplies in that diffi­cult Season, in that hour of your ex­tream necessities, did God move the hearts of people to send you in from every quarter! Nobility, and Gentry, and Commonalty, Towns, and Villages in all the circuit round, striving who should do most for you, and whose Charity should come most speedily in for your present succour and relief. What Moses saith of that signal night in which God brought the Children of Israel out of Egypt, Exod. 12.4 [...]. It is a night much to be observed to the Lord, for bringing them out of the land of Egypt; this is that night of the Lord to be observed of all the children of Israel in their gene­rations: The same, or the like, may I say of that day of your distress, when God in such a strange manner touch'd the hearts of all sorts of People with a tender sense of your sad and deplorable Condition, and so enlarged their hearts [Page 571]and hands towards you for your relief and supplies; 'tis a day much to be ob­served to the Lord to give him the glo­ry of that mercy; 'tis that day which deserves never to be forgotten by you, or yours.

2. How kind and gracious was God to you in the mild and favourable Win­ter-season that followed, when many of the poorer sort were even housless and harbourless, and when generally the Fewel that People had laid in for the Winter, had been consumed by the fire. What a gracious Providence of God to­wards you was it, That when you had neither warm Houses, nor provision of Fewel to defend you from the injuries of an hard Winter, the Weather should be so mild and temperate as the like had seldom been known; and that through his goodness to you, you should less need those helps and defences against the cold which God had then depri­ved you of! Should a severe and sharp Winter have followed the Fire, it could scarce have been possible but that ma­ny must have perished before the Win­ter had been over.

3. What Assistances and large Con­tributions have you had throughout the [Page 572]Kingdom towards the recruiting of your Losses, and the re-building of the Town! Though some miscarriages and loss there may have been in managing the Colle­ctions, and though all that you have re­ceived, bears not that proportion to your Sufferings and Losses which some have conceived it did; yet, I believe, there was never any instance of any Town in England burnt, or ruined, for which so large Collections have been made. So exceedingly, and almost uni­versally throughout the Kingdom did God stir up, and open the hearts of people to commiserate your Condition. God, who hath the hearts of all men in his hand, and turneth them as the rivers of water whithersoever he pleaseth, hath so toucht the hearts of Prince and Peo­ple, City and Countrey, that all have contributed their assistances in an ex­traordinary and eminent manner to­wards your restauration. And as for the King's favour and bounty towards you, it hath been very signal several ways; the Instances whereof are very well known, and must for ever be re­membred, setting aside London the Me­tropolis of the Kingdom, I think he ne­ver did so much for any distressed [Page 573]Town in his Dominions, as for this. In all which you must look to God, and acknowledge him as your great Bene­factor.

4. Through the favour of God, and the great helps you have had from those instruments of your good which he hath raised up, the Town is now in a fair way of being rebuilt, and of being im­proved and advanced to a greater de­gree of lustre and beauty, than ever it had before the fire: And moreover many of you, I hope, most of you, are in a good way of imployment, and livelihood, the Trade of the Town be­ginning to recover together with the Building.

5. It hath also pleased God to add another Blessing that sweetens all your other Mercies, and gives you the com­fortable enjoyment of them, and that is Health. There were great and just fears lest the straitness and inconveni­ence of poor Houses, and narrow Rooms, into which, for want of bet­ter Accommodations, several Families were sometimes enforced to crowd, might have occasioned some Epidemical Disease in the Town; but in this also the wonderful goodness of God to the [Page 574]Town hath appeared, there having hardly ever been known so long a Sea­son of so much health in the Town as since the Fire.

6. There is yet one thing more that crowns all your Mercies, and that is, That God affords you his Gospel; a Mercy, which of it self alone were enough to make you ample amends for all your Sufferings, though God should strip you of all other Comforts, and give you only the bread of adversity, Isa. 30.20. and the water of affliction.

Now then, God having done all this for you; having raised you out of the dust, and set you upon your feet once more, and loaded you with so many Favours; what remains but that now you add what Ezra further adds in the Text, and say full out with him, After all that is come upon us for our evil deeds, and for our great trespass; seeing thou our God hast punished us less than our iniquities deserve, and hast given us such a deliverance as this, should we again break thy commandments? Wouldest thou not be angry with us till thou hadst con­sumed us, so that there should be no remnant, nor escaping? I beseech you [Page 575]let us all labour to say so from our very hearts, and with the same holy indig­nation against our sins, and strength of resolution to forsake them, as he did; and then he that hath begun to do us good, and carried on his work of mercy thus far, will no doubt perfect it to his own glory, and our comfort.

But seeing our danger is so great, if we return to our folly after such terrible Judgments, and signal Mercies, give me leave to caution you against some of those sins which we are most in dan­ger of.

1. Now that your Town begins to rise again with greater beauty and lu­stre, take heed of being lifted up. Be not high-minded, but fear, lest for your sins God lay you low, and level you with the ground once more. You know what Solomon saith, Prov. 16 18. Pride goeth before destruction, and an haughty spirit before a fall. The odious sin of Pride hath for­merly been imputed to this place. And doth it not begin to bud again, as the Prophet speaks, notwithstanding all that God hath done to humble us? If it do not, what means our apparrelling our selves above our rank and quality? what [Page 576]means our forwardness to come as near as we can to every vain Fashion, and immodest Dress, which our loose times have taken up? How is it that we can­not content our selves with such comely Apparrel, and modest Dresses, as be­come a People that have not long since been among the pots, and lain in the ashes; and whereby we might be Patterns of modesty and sobriety to others?

2. Take heed of making too much haste to recover and repair your Losses by any unlawful Artifices, or unjustifia­ble Methods of gain. Solomon again hath taught us, Prov. 28.20. That he who maketh hast to be rich, shall not be innocent.

(1.) Take heed of setting unreasonable Prizes upon your Commodities. Do not so far deceive your selves, as to think your Losses now justify you in demand­ing what Rates you please. That were a very ill use of that heavy Judgment that hath been upon you. Content your selves with moderate gain; so shall you rise again more surely, though more slowly.

(2.) Take heed of dealing hardly with the Poor, and oppressing them in those [Page 577]ways in which you make use of them. Let them have what is fit, and pay them well for their labour. Though your own gain for the present may be some­what the less, yet both your Comfort and the Blessing of God upon what you have, will be so much the greater. Ne­ver think your self a loser by using a poor man well, and giving him with the most, rather than with the least, for the service he doth you.

3. As for you, whose Calling lies in giving entertainment to others.

1. Take heed that you for your ad­vantage make not your selves partakers of other mens sins, by entertaining idle and intemperate persons at unseasonable hours, or by giving them more drink than is fit. This were the ready way to debauch the Town, and draw upon you the Curses of those Families that may be ready to starve at home, while bad Husbands lose their time, and mispend their Money in your Houses, by which their Relations should be supported. Can you think that what is thus gained, will ever prosper with you? Would it not bring the Curse of God upon all that you have?

2. Above all, take heed of making your Houses, the harbour and ren­dezvouz of leud and filthy Persons. Hath God for the sins of Sodom in­flicted the Judgment of Sodom upon you; and dare any set up, and carry on the same trade again in contempt of God, and in open defiance of his Judgments? If such impudent and daring Sinners should be still found amongst us, it were enough to set the Town on a light flame once more. Let such persons tremble to think what awaits them, if nothing will re­form them.

Lastly, Be you all in general per­suaded to lay aside your mutual Ani­mosities and Contentions, which have been, and still are, the great reproach of this place; Be kindly affectionate one towards another, with brotherly love, as the Apostle exhorts. Be all of one mind, study peace, and the things that make for peace. Live in peace, and the God of peace and love shall be with you.

WHen God turned the Captivity of his People, The First Sermon Preached in the New Church at Northam­pton Re­built after the Fire. brought them out of Babylon, and once more settled them in the Promised Land, they for a time wholly minded their own private Interests and Concernments; but the publick Worship of God, as if that had [Page 580]been no man's concern, was no man's care. The settling of their own Af­fairs, and the building and beautifying of their own Houses so took them up, that the building of the House of God was little regarded. It was long before this work was begun; and after it was begun, and some progress had been made therein, it met with several diffi­culties and interruptions, and went on very slowly, as for the most part Church-work doth. Two great obstructions there were that did not a little retard and set back this work, the one from without, the other from within.

1. The Enemies from without, omit­ted no endeavours, left no Stone un­turned, whereby they might hinder the building of the Temple. And what by their own Power, what by their In­terest in the Persian Court, they so far prevailed as to put divers stops to the work.

2. The obstruction from within, was their lukewarmness and indifferency, their want of Zeal and forwardness for promoting and carrying on the work. Now as well for their encouragement against the Enemy, as for rousing them [Page 581]up and exciting them to more Zeal and Activity in promoting a work in which the honour of God and the happiness of that people were so much concerned, God was pleased to raise up and imploy two extraordinary Persons, the Prophet Haggai and the Prophet Zechary. The Prophet Haggai having reproved them for their slackness and negligence, for their minding their own private Inte­rests and Affairs with the neglect of what referred to the honour and pub­lick worship of God; and having laid before them the several Judgments which for this their Sin God had inflict­ed on them, doth assure them of God's gracious presence, assistance, and bles­sing in this weighty undertaking, if they should in good earnest engage therein, and pursue it with that Zeal, Vigour, and Industry, which in the managing and carrying on of so impor­tant an Affair was requisite. Now to the end that all objections against it might be answered, and whatsoever was or could be matter of discourage­ment might be removed, the Prophet in the words that I have read, doth meet with the principal things which carnal Reason might pitch upon, and [Page 582]make use of for the cooling of their Zeal, the rebating of their Industry, and the slackning of their Endeavours. Were the Adversaries and Opposers of this work numerous and potent? How many and how potent soever they were, the Lord of Hosts would be with his People, and stand by them. He would exert and put forth his Almighty Power in the behalf of them; he would shake the Heavens, and the Earth, and the Sea, and the dry Land. He would make all things give way to, yield, and stoop to his design; and rather than any thing should hinder the accom­plishment of what he had undertaken to do for his People, he would turn the World upside down. Now upon their late return from Seventy years Captivi­ty in Babylon, was their outward con­dition strait, poor and low? Were they altogether unfurnished with those rich supplies which were necessary for car­rying on so costly a work? That this might not trouble or dishearten them, God tells them the Silver is his, and the Gold is his. He had all the Riches of the World at command, and could plentifully furnish and supply them, if he saw good. Now that the platform [Page 583]of the House was drawn out, and the Foundations of it were laid, did the meanness of it discourage rhem? Did it seem a poor and contemptible thing in comparison of Solomon's Temple? How mean and despicable soever it might be in the eyes of any of them, and how far short soever it was likely to be of the Splendor and Magnificence of Solomon's Temple, yet God promiseth to fill that House with Glory, and that the Glory of that latter House should be greater than the Glory of the former. Were the frequent commotions and changes of the World, and the inconstant and variable state of things in those parts of the World such as promised them little quiet and satisfaction in the enjoyment of God's publick worship when the Temple should be finished? For allay­ing of these their fears, as the close of all that God had promised, he tells them, that he would give peace in that place. And in regard that these were great things, and such as an oppressed people that had been long under hatches, and had but of late begun to put up their Heads, could not easily belive; God in­gageth his Omnipotency and Faithful­ness for the performance of them, with­in [Page 584]the compass of four verses five times repeating that solemn form of words, Thus saith the Lord of Hosts.

So I have given you the main Intend­ment and Scope of these words. In the handling of them, I must take them in order as they lye. And because there are many things contained in them, which might take up some Hours if they were treated of at large, I must with all convenient brevity speak to Particulars, and pass on from one thing to another as lightly and speedily as I can. But as I go on, where the matter will admit of it, and as far as it shall be capable thereof, I shall endeavour to bring it as near the present occasion as I may.

Though the words will scarce admit of any genuine, proper, and conveni­ent division, yet such a division as they are capable of, you may thus take.

1. We have a prediction of great con­cussions and shakings in the World be­fore the coming of the Messiah: Yet once, it is a little while, and I will shake the heavens, and the earth, and the sea, and the dry land, and will shake all na­tions.

2. We have a Prediction of his com­ing: And the desire of all nations shall come.

3. A Promise of the Glory of the se­cond Temple, together with an answer to an objection against it: And I will fill this house with glory: the silver is mine, and the gold is mine.

4. An Amplification of that Promise concerning the glory of the second Tem­ple: The glory of this latter house shall be greater than the glory of the former.

5. An additional Promise of Peace, as an Appendix to all other Mercies promi­sed: And in this place will I give peace.

6. The Ratification or Confirmati­on of the whole, in those last words, saith the Lord of Hosts, so often men­tioned before, and with which all that was before promised, is at last shut up and sealed.

To begin with the first of these, the Prediction of great concussions and sha­kings in the World before the coming of the Messiah; It is yet a little while, and I will shake the heavens, and the earth, and the sea, and the dry land, and will shake all nations. By these Metaphori­cal Expressions, according to the usual [Page 586]Language and Style of the Prophets, we are to understand great Troubles, Commotions, Changes and Alterations in the World, in which high and low, Persons of all Conditions, Ranks and Qualities, represented by the Heavens and the Earth, should take their turns, and have their share. So God speaking of his terrible Judgments on the World, saith, Isa. 13.13. I will shake the heavens, and the earth shall remove out of its place in the wrath of the Lord of Hosts, and in the day of his fierce anger. But now all the dif­ficulty is, what shakings should be here intended. Some understand the words of the great things which the Evange­lists report to have been done at and up­on the Birth of Christ, the Miracles wrought by him in his Life, the strange and miraculous Providences at his Death and Resurrection; and of the shaking of the World afterwards by the preach­ing of the Gospel, whereby Idols were thrown down, Heathenish Idolatry and Superstitions were abolished; the Chri­stian Religion, and the Worship of the true God coming in place thereof. These were great and wonderful things; but how they should be here by the Prophet intended, is not easie to con­ceive. [Page 587]For he seems to speak of such concussions and shakings as should be antecedent to the coming of Christ, and go before it, not concur with it, much less follow after it. Thus saith the Lord of Hosts, I will shake the heavens, and the earth, and the sea, and the dry land: and I will shake all nations, and the Desire of all nations shall come; that is, after God should thus have shaken the World, Christ should come. And indeed very great and dreadful shakings there were between the time of this Prophecy, and the coming of the Messiah; in which shakings the people of God, the Jewish Nation, were not a little concern'd. The Persian Empire, under which they now were, was not only shaken, but shaken in pieces, dissolved and ruined by the Grecians under the Conduct of Alexander the Great. Then presently after Alexander's Death, who died in the flower of his Age, the Empire which he had but just then acquired and been possessed of, was in effect once more rent in pieces, and divided amongst his Chieftains and Principal Commanders. While this state of things continued, the Jews were miserably shaken, oppressed, and harassed by the [Page 588]Tyranny and Cruelty of Antiochus Epi­phanes, besides many other grievous pressures and sufferings, which during the Government of the Seleucides they underwent. After some time the Ro­mans came upon them all, and subdued all to themselves; in which Revolution the distressed Jews fell under the power of the Romans, and were at their Mer­cy. After all these terrible shakings, nearer the coming of Christ, the Civil Wars under Augustus Caesar, caused hor­rible shakings and convulsions in the Empire; after which the Temple of Janus was shut up, and a peaceable time ensued, all Swords being sheathed, and all Arms laid aside throughout the whole Empire; and then was Christ the Prince of Peace born in the Forty first, or as some will have it, in the Forty second year of the Reign of Au­gustus Caesar.

Now whereas all these shakings were to go before the coming of Christ, which was the greatest Mercy that ever was vouchsafed the World, we may observe,

That great Troubles and Afflictions sometimes go before and make way for great and signal Mercies. This is in­deed [Page 589]the ordinary and usual method of God's most wise and gracious Provi­dence.

Thus Joseph is sold to the Midianites, carried into Egypt, and there again sold to Potiphar, falsly accused, cast into Prison, and laid in Irons, that by this Series of long-continued Afflictions way might be made for his Advancement to the highest Honour in Pharaoh's Court, and for his being made Ruler over all the Land of Egypt.

Thus seventy years Captivity and Bondage in Babylon goes before the joy­ful and triumphant Return of God's people into their own Land, of which the Psalmist thus speaks, Psal. 126.1, 2. When the Lord turned the captivity of Zion, we were like them that dream: then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them. Which Psalm, though placed among the Psalms of David, yet is by Learned men, upon good grounds, supposed to have been penned by some other Person after the return from Babylon; as also Psal. 137. that is to say, 460 years at least after that David had been gather­ed to his Fathers; and perhaps much [Page 590]more, for we know not how long af­ter the return from Babylon it might be penned.

Thus the Ten most Cruel and Bloody Persecutions of the Christian Church in the first Ages thereof, went before that quiet and tranquillity which the Church enjoyed under Constantine and the suc­ceeding Christian Emperors, when, to use the expressions of the Prophet, God made the peace of his Church as a river, and the righteousness thereof as the waves of the sea.

Thus that wicked Usurpation and Tyranny of Antichrist, making havock of the Church, which hath been drawn out to so great a length already, and yet we know not how much longer it may last, goes before that happy estate of the Church, and of the World, when those joyful Acclamations shall be heard, The kingdoms of the world are become the kingdoms of the Lord, and of his Christ, Rev. 11.15. And when they who shall have gotten the victory over the beast and over his image, shall sing the song of Moses and of the Lamb, saying, Great and mar­vellous are thy works, Lord God Almighty, just and true are thy ways, thou king of saints, Rev. 15.1, 2. And to add but [Page 591]one instance more here at home; thus after the sharp and bitter Persecutions under the Reign of Queen Mary, follow­ed that blessed Sunshine of the Gospel, and the peaceable and undisturbed En­joyment thereof throughout all the long and prosperous, or rather glorious Reign of Queen Elizabeth, and the continu­ance of it to us ever since, even to this day, notwithstanding all the destructive Machinations, wicked Plots, and rest­less Attempts of the Enemy to deprive us of it, and to put out our light in ob­scure darkness.

Now some of the reasons of this me­thod of Divine Providence are these.

1. It conduceth very much to the dis­playing and illustrating of the glory of God's Wisdom, Power and Goodness, who can so wonderfully change the most dark and dismal state of things, who creates darkness, and forms light, Isa. 45.7. Who turns the shadow of death in­to the morning, as the Prophet speaks, Amos 5.8. Who turns a Town into Ashes and Rubbish in the space of few Hours, making it a place meet for Zim and Okim to take up their abode in the merciless Element where it raged scarce [Page 592]leaving a Lintel for the Cormorant or Bittern to lodge in, or the remainders of a scorched Window to sing in: And then again within the space of few years, out of the Dust and Ashes to raise up a Town for the Accommodation of men, and a Church for the Service of God, and both with the addition of that beau­ty and lustre which had never been, un­less God had laid the Foundations of that change for the better in ruin and desolation. All Beholders must needs acknowledge such admirable turns and vicissitudes of things, to be the operation of his Hands, who is wonder­ful in counsel, and excellent in work­ing.

2. By dark Providences, by Troubles and Afflictions, God fits and prepares us for Mercies. Our Afflictions when sanctified, humble us, lay us low, make us reflect upon our selves, and consider our ways; make us repent, reform, and turn to him that smiteth us; and all this tends to the rendring us meet to be par­takers of the Mercies which God hath in store for us. For while we go on impenitently in a course of Sin, bles­sings would be cursed to us, and abuse of Mercies would increase our misery.

3. Afflictions commend God's after­mercies, and make them more sweet and acceptable to us, as the darkness of the Night commends the light of the Morning. A quiet and calm Season af­ter a Storm, how welcome, how plea­sant and delightsome is it! Such is the unspeakable goodness of God, that he so much consults our comfort, as to or­der and dispose of the circumstances of our Mercies, so as they may afford us most content and satisfaction.

4. Great Troubles and Afflictions going before great Mercies, dispose our Hearts to greater thankfulness for them. When Mercies come in upon us in such a season, and with such circumstances, they greatly affect us, and make deep impressions on our Hearts, so as we think we can never be thankful enough, we can never bless God sufficiently for them.

Now to apply this briefly; The con­sideration of what hath been said con­cerning this method of God's Provi­dence, and the Reasons of it, should perswade us, and prevail with us to bear Afflictions meekly, quietly, and patiently, and with that composedness, [Page 594]calmness, and evenness of Spirit which becomes Christians, who are no stran­gers to the usual ways of God's Provi­dence, neither fretting against the Lord, nor desponding, or casting away our confidence in him. Though it be night with you at present, yet you may hope it will not be so always, the day will return. There is an interchangeable vicissitude of these Providences; after darkness light breaks forth, and the longer your night hath been, the near­er are the approaches of the day; wherefore in the most dark and discon­solate condition say with the Church of God, Mic. 7.7, 8, 9. I will look unto the Lord, I will wait for the God of my salvation. Re­joice not against me, O mine enemy, when I fall, I shall arise; when I sit in dark­ness, the Lord shall be a light unto me. I will bear the indignation of the Lord, be­cause I have sinned against him, until he plead my cause, and execute judgment for me; he will bring me forth to the light, and I shall behold his righteousness.

So I have done with the first thing, the Prediction of great concussions and shakings in the World before the com­ing of the Messiah.

2. I come now to the second Particu­lar, The Promise of his coming, And the desire of all nations shall come. The De­sire of all Nations, that is Christ the ob­ject of the desire of all Nations, or whom all Nations shall desire. But then this must be understood of some of all Nations, of as many out of all Nations as are disposed to receive him; though others, perhaps the generality of some Nations, may be so far from de­siring him, that they may hate him, blaspheme his Name, and persecute to the Death all that acknowledge him for their Saviour. But if this sense be judg­ed too strait, then by the desire of all Nations we may understand the desire­able of all Nations, or he who hath that in him which should render him lovely and desirable to all Nations, and in re­spect whereof all Nations may and should desire him; and so far as they know him, and understand their own interest, will desire him. This de­scription or character of Christ is agree­able to what the Scriptures elsewhere say concerning him. The Spouse ha­ving described him, and set forth his Perfections and Excellencies, saith, He is the thiefest among ten thousand, Cant. [Page 596]5.10. And altogether lovely, ver. 16. And Jacob Prophetically speaking of him under the Name of Shiloh; saith, To him shall the gathering of the people be, Gen. 49.10. That is, all People and Nations out of an high esteem of him, and an earnest desire after him, shall flow in to him. So God speaking of the coming in of the Gentiles to the Church in the Times of the Gospel, and under the Kingdom of the Messiah, saith, Behold, I will lift up my hand to the Gentiles, and set up my standard to the people, and they shall bring thy sons in their arms, and thy daughters shall be car­ried upon their shoulders, Isa. 49.22. In that day there shall be a root of Jesse [...], which shall stand for an ensign to the peo­ple; to it shall the Gentiles seek, Isa. 11.10. Behold my servant whom I up­hold, mine elect in whom my soul de­lighteth; I have put my spirit upon him, he shall bring forth judgment to the Gen­tiles. I will give him for a Covenant of the people, for a light of the Gentiles, Isa. 42.1. It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preser­ved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be [Page 597]my salvation to the ends of the earth, Isa. 49.6. Hence it is that the Church ga­thered out of all Nations, is represented to St. John in a Vision as giving glory to Christ. I beheld, saith he, and lo a great multitude which no man could num­ber, of all nations, and kindreds, and peo­ple, and tongues, stood before the Lamb, clothed in white robes, and palms in their hands, and cryed with a loud voice, say­ing, Salvation to our God which sitteth upon the throne, and to the Lamb, Rev. 7.9, 10.

Now if you ask in what respects, and upon what account Christ is the desire of all Nations? I answer, this is a sub­ject which would take up much time if I should enlarge on it. Briefly there­fore, he is the desire of all Nations, be­cause he is the promised seed in whom all the nations of the earth were to be blessed, Gen. 22.18. Because he is the Savi­our of all Nations, the saviour of the w rld, John 4.42. The propitiation for the sins of the whole world, 1 John 2.2. There being no other name under heaven given among men whereby we must be sa­ved, Acts 4.12. In short, he it is that satisfieth the Justice of God for Sinners, and delivers them from the wrath to [Page 598]come, that purchaseth for them pardon of sin, peace with God, Grace here, and Glory hereafter. In a word, this is he who is of God made unto us wisdom, righteousness, sanctification and redemp­tion, 1 Cor. 1.30. Now let us all re­flect upon our selves, and consider whe­ther he who is the desire of all Nations, be the desire of our Souls; and whe­ther he be in our esteem the chiefest a­mong ten thousand. Do we count all things loss and dung for the excellency of the knowledge of Christ? Do we intirely love him? Do we earnestly long after him? Are our Affections towards him such as we can never be satisfied until we can say that he is ours, and we are his? Could we be content to purchase him at any rate? And is there nothing in all the World so dear unto us, but that we could freely part with it for his sake? O let us never be at rest until we find that our Hearts stand thus affected towards him. What say you to this, all ye that have the Name of Christ fre­quently in your Mouths, and by an ex­ternal Profession own him as your Savi­our, but say of him in your Hearts, We will not have this man to reign over us? Ye that give him good words, but re­fuse [Page 599]to take his Yoke upon you, and submit to his Government; who pro­fess you know him, love him, desire him, and give him the chief room in your Hearts, but in your works deny him, being abominable, disobedient, and to every good work reprobate Deceive not your selves, Christ will never own such as you are. Without timely and sincere Repentance, the sen­tence which you must expect from him is, Depart from me, ye that work iniquity, I never knew you, Mat. 7.23.

Hitherto of the Character of Christ. Now as to the Promise of his coming; all that I shall therein take notice of, is the circumstance of time, when he was to come, namely, while the second Temple should be yet standing; for he was by his presence to fill that House with Glory, and to make the Glory of the latter House greater than that of the former, as we shall presently see. And this circumstance of his coming, is that which also the Prophet Malachy, who prophesied immediately before his com­ing, foretold. Behold, saith the Messiah himself, I send my messenger, (that is, John the Baptist, the forerunner of [Page 600]Christ) and he shall prepare the way be­fore me; and the Lord whom ye seek (namely the Lord Christ) shall sud­denly come to his temple, Mal. 3.1. even the messenger of the Covenant whom ye delight in. This, as it confutes the unbeliev­ing and blasphemous Jews, and argues the wilful blindness of their minds, and the miserable obstinacy and hardness of their hearts in denying the Messiah to be come, and still fixing new periods of time for his coming, as they find still that he comes not at the times by them assigned him for his coming; so it greatly confirms our Faith in Christ as the true Messiah. For as all other things prophesied and foretold concerning the Messiah exactly agree to him and none else; so doth this remarkable circum­stance of the time of his coming.

Wherefore the Apostle saith, When the fulness of time was come, God sent his Son into the world, made of a woman, made under the law, to redeem them that were under the law, Gal. 4.4, 5. When the fulness of time was come, that is, when the time which God had predetermined and foretold was fully come. This is that which Jacob prophesied of, Gen. 49.10. The scepter shall not depart from [Page 601]Judah; nor a lawgiver from between his feet until Shiloh come. Though the Jews had now ever since the Conquest of Ju­dea by Pompey, been under the Power of the Romans; and by them been depri­ved of all power to judge, determine, and punish in Capital Matters; yet in other matters they had still a power al­lowed them, so as all Government was not wholly wrested away from them, and taken out of their hands. But now the time was drawing near when their City and Temple were to be utterly de­stroyed; their Polity, Civil State, and Commonwealth to be abolished, the remainders of them, after the fatal slaughters of that miserable people at the destruction of Jerusalem, to be dis­persed and scattered into several Coun­treys, and not as much as the face or shadow of any Government to be left a­mong them. At this signal and critical time, when the day of these their Ca­lamities hastened, was Christ born. The sum of all is this, The Messiah was to come while the second Temple was yet standing, and while the Scepter was not yet wholly departed from Judah, nor a Lawgiver from between his feet; while at least somewhat of Civil Power and Government still remain'd among them; [Page 602]and so accordingly he came. But 'tis now above sixteen hundred years since the Temple was destroyed, and all Civil Go­vernment among them, into what quar­ters of the World soever scattered, per­fectly abolished. In vain therefore do the Jews expect any other Messiah; and as for us Christians, we have all imagi­nable evidence that Jesus, the Son of the Blessed Virgin Mary, is the Christ, the promised Messiah. To him therefore let us betake our selves for the pardon of our Sins, and the salvation of our Souls; on him let us rest, to him let us securely commit the Everlasting Concernments of our Souls. Other foundation can no man lay than that which is laid, which is Jesus Christ, 1 Cor. 3.1. If an angel from heaven preach any other gospel, take upon him to hold forth any other Messiah, or to declare any other way of salvation, let him be accursed, Gal. 1.8.

3. Now follows the third Particular, A Promise of the glory of the second Tem­ple, together with the answer of an ob­jection against it; I will fill this house with glory; the silver is mine, and the gold is mine. I will fill this house with glory, that's the Promise. In which words there seems to be a double Allusion; partly an Allu­sion to the external glory of Solomon's [Page 603]Temple that was so magnificently built, and so richly beautified and adorned; and partly to the glorious appearance of God in that Temple, at the dedication thereof, concerning which we read, 1 Kings 8.10, 11. That a cloud filled the house of the Lord, so that the priests could not stand to minister because of the cloud, for the glory of the Lord had filled the house. So then, as the first Temple was filled with glory, so God promised the second should also be. But now what glory is here meant, and how this Promise was fulfilled, I shall presently shew when I come to speak of the Amplification of the Promise. For the present it is enough to know that God undertakes it, who can do whatsoever he pleaseth, and will do whatsoever he hath promised. But however carnal reason objects, How can these things be? Where is the Silver and the Gold? Where are the rich materials wherewith this House shall be so splen­didly rebuilt? To this tacit objection that might be in the minds of that oppressed and indigent people, God answers, The silver is mine, and the gold is mine. As if he had said, If I undertake to fill this House with glory, make you no question but that I shall find means for effecting it.

And was there not a time when [Page 604]the objection of this people was, or might have been ours? He that had seen this Town, and the place in which now we are assembled, the next morning af­ter the dreadful Fire, would have de­spaired of living to see it rebuilt as now it is; he would rather have thought that the sentence pronounced against Moab had belonged to it, that it should be for the breeding of nettles and salt-pits, Zeph. 2.9. and a perpetual desolation. If there had been any Prophet then among us that could have said, Out of these Ashes and rui­nous heaps shall a Town and a Church be raised within the space of a few years, and you shall see it more beautiful and splendid than ever it was before the Fire, the reply would have been, Where is the Silver, and where is the Gold wherewith it shall be done? Whence shall the distressed and impoverished In­habitants have wherewithal to compass it? But blessed be God, who hath found out means, and afforded helps to bring it to pass. He who saith, The silver is mine, and the gold is mine; he who hath the treasures of darkness, Isa. 45.3. and the hidden riches of secret places at his disposal, as he speaks, hath inclined the Hearts of Prince and People, of Nobility and Gentry, of City and Country, to lend their assistance to­wards [Page 605]it in such a full stream of bounty, as scarce admits of any parallel. But to the King's Bounty and Munificence do we in a more eminent and singular man­ner under God owe the Rebuilding of the Town and the Church, and more es­pecially of the Church, which as long as it continues in being, will be a stand­ing Monument thereof. As we must with all thankfulness acknowledge our deep obligations to all from the highest to the lowest that have been Instruments of our good, and particularly to the Gen­tlemen, the Commissioners, by whose care and industry this place for the pub­lick Worship and Service of God hath at length been perfected; so must we give God all the glory, who sets all In­struments a work, who hath the hearts of all men in his hand as the rivers of wa­ter, and turneth them whither soever [...]e w [...]ll. Prov. 21.1. Who said of Cyrus, He is my shepherd, and shall perform all my pleasure; even say­ing to serusalem; Thou shalt be built; Isa. 44.28. and to the temple, thy foundations shall be laid.

4. So I go on to the fourth Particular, the Amplification of the Promise; And the glory of this latter house shall be greater than the glory of the former. If these words should be understood of outward glory, it would be hard to shew how [Page 606]the Promise was fulfilled. We read that when the Priests and Levites, Ezr. 3.12. and the chief of the Fathers, who were ancient men that had seen the former House, saw the Foundation of the second Tem­ple laid before their eyes, they wept with a loud voice, considering how short the latter House came of the former. Who is there among you, Hag 2.3. said the Lord, that saw this house in her first glory? And how do you see it now? Is it not in your eyes in comparison of it as nothing? So then clear it is, that Zerobabel's Temple as to the Structure and outward Orna­ments thereof, was no way comparable to Solomon's Temple. Some indeed say, that this Temple was so far enlarged and beautified by Herod, that it did not only equal, but exceed Solomon's Temple That Herod enlarg'd and beautifi'd it, is grant­ed, but that he so improved it as it ex­celled Solomon's Temple, may very well be questioned. 'Tis therefore another kind of glory than that which consists in external lustre and magnificence, a spi­ritual glory that God intended when he promised, that the glory of the latter house should be greater than the glory of the for­mer. And that spiritual glory lay espe­cially in this, that the promised Messiah, the Eternal Son of God Incarnate, should [Page 607]honour and dignify this second Temple by his being presented there, by his fre­quent access unto it, by his corporal pre­sence, and by his teaching in it. Hereby was made a far greater accession of glo­ry to that Temple, than all Solomon's Gold and Silver, Riches and Magnifi­cence could put upon the former Tem­ple.

Now whereas God in effect promised, that what was wanting as to external glory in the second Temple, should be made up with advantage in spiritual glo­ry; we may hence observe,

That spiritual glory is the chief glory; and where this is, it abundantly makes up and supplies the defects of other glo­ry. This is a truth, the consideration whereof is not unseasonable at present. We have here a fine and beautiful Church which draws many eyes upon it; and if there be nothing undecently pompous or gaudy in it, I would hope the beauty of a Church would be an eye-fore to no man. If we adorn our own Houses without offence, why should not some Ornament be allowed the House of God, provided that such moderation and de­cency be therein observed, as becomes a place dedicated to the Service of God.

Besides, I know not but the decent, [Page 608]chaste, and modest Ornature of a place in which God is to be worshipped, may be a means of drawing some people thi­ther who would not much care to assem­ble themselves in an undecent and sordid place.

But yet however, we must take heed that we place not too much in these ex­ternal things; that we please not our selves too much in them. When all is done, Spiritual Ornaments are the only Ornaments, and Spiritual Glory the true Glory: If that be wanting to this place, all other glory will signify little. Sin marrs the beauty, and stains the glory of any place or people. Sound Doctrine, pure Ordinances, spiritual Worship, the holiness and unblameableness of our Lives, the conversion of Sinners, the turning of many to righteousness; these are the things that will more beautify and adorn this place, that will reflect more true and substantial Glory on it, than all the Cost and Art that hath been expended and laid out upon it to adorn and beautify it.

These are the things that would make the glory of this latter house greater than the glory of the former.