3. 8 9. It is as easie with God to destroy a world of men as one man they are al but as a drop and a little dust to him Isa 40. 15 17. Multitudes of sinners increase wrath When the Iews assembled themselves by troops into the Harlots houses then God would pardon them no longer Ier. 5. 7 8. The more wicked the times and places are that wee live in the greater our praise will bee if wee bee godly To bee good in good times and places an hypocrite and formalist may bee but with Lot to bee good in Sodome and Iob in the Land of Vz and with Noah Gen. 6. 9. and Elijah to bee righteous and zealous in the midst of an unrighteous and perverse generation that is praise-worthy indeed and argues much sincerity It was the commendation of the Church of Pergamus that she professed Christs Name where Satan had his throne and did not deny him in the days when Antipas his faithful Martyr was slain Rev. 2. 12 13. Flye sin then which brings destruction not only on the sinner but also on the very Towns Cities Castles and places where they dwell As God hath promised that peace and prosperity shall bee in the dwellings of the righteous Iob 5. 24. and 8. 6. Prov. 3. 33. and that hee will make a hedge about them and all that they have to preserve them from robbery fire molestation by evil spirits and other calamities Iob 1. 10. So on the contrary sin makes a man naked and exposeth him and all that hee hath to the curse of God Hee will destroy the very dwellings of Idolaters Swearers Cursers Bribers c. Iob 12. 6. and 15. 34. Zach. 5. 4. The wickedness that hath been practised in the great houses and Castles of this Land hath said so many of them in the dust and wee may look to bee brought yet lower wee have brought God low in our judgements low in our affections low in our actions low in his Ordinances low in his Vicegerents and Ambassadors and therefore it is just with God to lay us low and to debase us who have so many wayes debased him 7 Obs. No Fortifications can preserve a sinful people from ruine Let them make walls as high as heaven and ditches as deep as hell yet if sin reign within it will bring all down It is not a Fleet by Sea nor Forces by Land it is not a Magazine of Treasures nor an Arsenal of Armour that can preserve a wicked Kingdome from ruine As Samaria was a well fortified so it was a rebellious Idolatrous sinful place and this brought it down Ezek. 16. 46. and 23. 4 5. Hos. 7. 1. Amos 3. 9 10. Mic. 1. 5 7. though it were strongly fortified both by Art and Nature and very large about three miles in compass yet Samaria's sin was Samaria's ruine Niniveh was a populous antient great strong wealthy City yet her great sins laid her in the dust and made all her strong holds drop like ripe figs with little ado into the mouth of the Caldeans Babylon a most ancient ample wealthy well fortified potent populous pompous City yet abounding with sin all her power and policy could not keep her from ruine Ierusalem that strong City encompassed with Mountains Towers and Bulworks fortified both by Art and Nature and so powerfully protected by the Lord himself for many years together to the admiration of all the world that it was judged invincible Lam. 4. 12. The Kings of the earth and all the Inhabitants of the world would not have beleeved that the enemy should have entred into the gates of Ierusalem yet Ierusalems sin was Ierusalems ruine and therefore for her sake let none confide in Cities or any Priviledges whatsoever Wee are apt in our distresses to run to well-fortified places but in vain is salvation looked for from those creature-confidences if the Lord help not how should these help This is to forsake God the fountain of living waters Almighty and All-sufficient a present help in trouble and to go to Cisterns broken Cisterns of creature-comforts that will fail and forsake them in a time of trouble 8 Obs. Sin is a bitter thing Samaria hath rebelled or imbittered as the word is in the fountain God and provoked him to anger most bitterly by her sin Hos 12. 14. Ephraims sins were bitter to God yea they were bitternesses in the abstract and in the plural number also This may discover to us the cursed nature of sin and the iniquity of our iniquities which turns Gods sweetness into bitterness his patience into wrath and his bowels into wormwood If any thing can sadden God and imbitter his soul it is sin To see every base lust preferred before him to see Satan in the Throne the heart and the Spirit of God kept out must needs imbitter his Spirit against us The Lord that made heaven and earth and sustains the Pillars of it yet never complains of that burden but sin is such a burden that hee oft complains of that as tyring him out Isa. 1. 14 24 43 24. Amos 2. 13. and the bitterness thereof is as gall which hee cannot indure Deut. 32. 32. God is all love and sweetness and would not deal thus bitterly with us did not our bitter sins provoke him to it Sin is bitter 1 To God 2 To Christ 3 To the Spirit of God 4 To Angels both good and bad 5 To Men both good and bad 6 To Kingdomes and States 7 To Creatures 8 In its effects Privative Positive 1 Sin is bitter to God as wee have seen before 2 To Christ it made him cry in the bitterness of his soul My God my God why hast thou forsaken mee And made his soul heavy unto death So bitter were our sins to him that they made him a man of sorrows Isa. 53. 4. and made him sweat non guâ—tas sed grumos clods of blood Luke 22. 44. When Christ hung upon the Cross they gave him gall and vinegar to drink every sin is as gall to him Lam. 1. 18. The Lord is righteous for I have rebelled against him or as it is in the fountain because I have imbittered him hee is righteous in all his judgements on mee for I have imbittered him against mee by my bitter sins 3 It is bitter to the holy Spirit of God Nothing grieves it and drives it out of the soul but sin Gen. 6. 3. Ephes. 4. 29. To the Angels 1 To the good Angels it is bitter and displeasing to them to see their Lord and Master daily provoked by a company of sinful rebellious creatures and should the Lord give them but a word of Command they would suddenly smite all the wicked dead and revenge the dishonours done to him as wee see in Senaâ—heribs blasphemous Camp where one Angel in one night killed an hundred fourscore and five thousand men 2 It is bitter to the evil Angels it hath thrown them from heaven to hell and of
hearts and hee will have all or none at all Oh this sin of formality and lukewarmness cries for some judgement against us Where is our zeal for Gods glory our mourning for the great dishonours that are done to his Name our crying out and witnessing against the blasphemies heresies witchcraft juggling and Satanical delusions that abound amongst us Nay do not many plead for a general Tolleration of all sorts and sects and if under a colour they make a Law against such yet it is either made so wide that offenders creep thorow or the Rulers are so over-awed that they dare onely admonish when they should punish and barely shave the head which of right should bee cut off Now will not the Lord visit for these things and shall not his soul bee avenged on such a cold and careless Nation as this is 15 Divisions Ephraim was against Manassse and Manasses against Ephraim there was division upon division amongst them their sins had divided them from their God and now God in his just judgement sets a spirit of division amongst themselves to their destruction Hos. 10. 2. Their heart is divided now shall they bee found faulty or as some render the word they shall bee ruined For desolations in a State oft follow divisions in the Church as wee see in Poland Germany c. And was England ever more sadly divided and sub-divided than at this day What separations and sub-separations are found amongst us One is of Paul another of Apollo divisions in principles divisions in practice divisions in judgement and divisions in affection divisions in Church and divisions in State For the divisions of England there bee sad thoughts of heart Ierusalems divisions were Ierusalems ruine The Lord grant that Englands divisions prove not Englands ruine These give the enemy great advantage against us and encourage them to set upon us When Israâ—l and Iudah were at variance then comes Shishak the Egyptian and troubles Ierusalem 2 Châ—on 12. 2. It is observed that England was never conquered but when it was divided within it self Oh that God who hath made our hearts would mend them and unite them that wee may never lose our Religion Laws Estates Persons Posterity and all that is dear to us and lay our selves open to the malice of a bloody enemy who hath no way to overthrow us sooner than by our sinful dissenâ—ions 16 Carnal-confidence For this sin they are frequently reproved one while they trusted in their Kings anon they go down to Egypt for help and then seek to the Assyrian they forsook the Lord and trusted in an arm of flesh which yet could not help them in their troubles Hos. 5. 13. and 7. 11. and 12. 1. and 13. 10. And doth not this sin abound in England Have not wee trusted in Kings Princes Protectors Parliaments Armies Navies c Wee have leaned so long upon our staves till wee have broken them all and ruined our carnal confidences by idolizing them 17 Incorrigibleness under lesser judgements God had been as a moth to Ephraim which consumed him by little and little but since that did not better him the Lord came as a Lion against him and tore him all to peeces Hos. 5. â—2 14. Like a good Physician hee used all means to heal them Hos. 7. 1. by his word by his mercies by his judgements but since nothing would mend them the Lord swears by himself to root up them and their posterity for their stubbornness Amos. 4. per totum And is not this our sin Hath not the Lord used all gentle means and spent all his lesser rods in vain upon us Who can say hee hath been the better for all the Agues Feavers Taxes Poverty Sickness c. or any of those lesser rods which God hath laid upon us May not the Lord complain of England as hee did sometime of Israel for their incorrigibleness Amos 4. 6. to 12. Thus and thus have I done to you yet have yee not returned to mee saith the Lord and therefore now I will bring some greater judgement on you unless by repentance you prepare to meet your God and so prevent his wrath 18 Oppression and cruelty They acted their oppressions upon the poor in a violent virulent manner which brought destruction upon them Amos 3. 9 10 11 12. and 4. 2. They used false weights and loved to oppress they were all for getting though it were by force and forgery Hos. 12. 7. And doth not this sin reign amongst us Was there ever more wracking of Tenants grinding the faces of the poor squeezing them and eating them peece-meal Was there ever more couzening cheating over-reaching over-reckoning and unrighteous dealing in the Land and that by some who pretend to an extraordinary measure of Religion I beleeve the like hath not been known in the memory of man Our fore-fathers had less light and knowledge but there was far more plaâ—nness and single-hearredness in those dayes than is in ours I have but little dealing in the world had I less I should bee well contented yet I must profess that I can scarce tell where to finde a plain simple single-hearted Nathanael let such know that God abomâ—nates them Deut. 25. 13 14. and will bee avenged on them 1 Thess. 4. 6. The whole land fares the worse for such This was one of those sins amongst the rest that brought judgements on Ierusalem and will certainly bring judgements on London and the rest of our Cities where such enormities abound Ezek. 22. 12 29 31. 19. Atheism They forgat God dayes without number hee was not in all their thoughts Hence the Lord so oft complains that they knew him not nor considered that hee remembred all their doings Hos. 2. 5. 8. 13. and 5. 4. and 7. 2. Atheism at this day is the crying sin of England wee are not in so much danger of Papism now as of Atheism how hath this God-provoking Land-ruining sin over-spread the whole Island wee have all sorts of Atheism amongst us Mental Vocal Vital Wee have close Atheists and gross Atheists wee have Atheists contemplative and Atheists practical some are closer Atheists they do not directly and plainly cast God out of the world yet these fools who are the worlds wise men say in their hearts There is no God Psal. 14. 1. This kinde of Atheism is not so easily discovered nor reproved and so it wants that help which gross Atheism meets withall 2 Many that confess God in their words yet deny him in their works and by consequence deny his All-seeing eye and Being as if God took no notice of things below these are practical Atheists Titus 1. 16. Eliphaz sets the brand of wickedness upon the fore-head of this sin Iob 22. 5 13 14. and God threatens to search as with Candles for such Atheistical ones i. e. Hee will search narrowly and sift them thorowly as the woman that lighted a candle to search for her lost groat Zeph. 1. 12. yet Atheism
watch and countermine them There is a cursed enmity in the wicked against the righteous Gen. 3. 15. Psal. 37. 4. So that they could even slay them all as Cain did Abel I John 3. 12. because by their light and life they reprove them and this enmity 1 It is Natural and so is constant and delightful 2 It is Intensive As a good man loves good men appretiative intensive affectu effectu with a high degree of affection and shewâ— it in actions So the wicked hate the godly with an inveterate intensive hatred they could even wish that they had more lives than one that they might exercise their malice on them Antipathy is against the whole kinde they desire that even the name of Israel might bee no more in remembrance 3 It is Irreconcilable Enemies may bee reconciled but enmities never till nature bee changed when Saul is converted and become a Paul then and not till then hee prizeth whom before hee persecuted 7 Beware of thy Frien ds and Relations By these the Devil oft-times doth us more hurt than by our open enemies and therefore when one was praying Lord deliver mee from my foes Nay said one that heard him rather pray Lord deliver mee from my friends Wee usually shun our foes and take heed of their counsel but it is the Devil in a friend that undoes us The Italian Proverb is God keep mee from the hurt of my friends and I will see to my foes Object It is my wife that perswades mee and shall I not hearken to her Answ. If thy wife give thee good counsel according to the word then in all that Sarah shall say unto thee hearken to her voyce else you must stop your ears against those Sirens How many wives have deluded their husbands and drawn their hearts from God Adam by hearkning to Eve undid himself and all his posterity Solomon was besotted by his Idolatrous wives Sampson betrayed by Dalilah and Iob had undone himself had hee hearkned to his wives wicked counsel Iob 2. 9. Object It is my son my brother my kinsman that counsels mee Answ. Even these may deceive you if you take not heed A mans enemes are those of his own house What the Scripture speaks in case of persecution is most true in case of temptation brother shall betray brother the father the childe and children shall rise against the father Matth. 10. 21. 36. Even Christs brethren rose against him Ioh. 7. 5. and the Iews that were his kinsmen according to the flesh were so fiercely set against him that they preferred Barrabbas a Robber before him and sought to stone him Matth. 26. 20. Ioh. 11. 8. Thus Cain slew his brother Ishmael persecutes Isaac Esau Iacob and Iosephs brethren sell him So that if ever that counsel also were in season it is now Micah 7. 5. Trust not in a friend put no confidence in a guide keep the doors of thy mouth from her that lyeth in thy bosome why so for the son dishonours the father the daughter riseth against the mother wee may adde the servant against his Master the subject against his superiour c. 8 Beware of Strangers Try men before you trust them Time discovers mens tempers the heart of man is so deeply deceitful that it requires some time to know it and if it bee not safe to trust Relations much less strangers Hypocrisie is spun with a fine thread and none are so soon deceived as the over-credulous and therefore Solomon so oft blames men for trusting strangers Prov. 5. 20. and 6. 1 2. Christs sheep will not fâ—llow strangers Ioh. 10. 5. 9 Above all take heed of that evil man thy self It is a secret subtil daily deadly bosome enemy which doth us most mischief wee our selves are the sorest enemies to our selves Inimicorum pessimus quia proximus all the Devils in hell and all the men in the world could not hurt us if wee were but true to ourselves It was a good prayer of St. Austin Lord deliver mee from that evil man my self The way to conquer Satan is first to conquer our selves This is the highest and hardest Martyrdome to deny our selves universally Let us then walk wisely in this day of Englands trial remembring that the Scripture calls wicked men Wolves for ravening Dogs for greediness Lions for cruelty and Foxes for subtilty Any of these creatures when inraged are terrible and wee will take heed of them but when the cruelty and subtilty of all these creatures shall concenter and meet in man how great is the danger and how had wee need to beware of men especially when they come with fair pretences and with fine words parget over foul matters 2 Pet. 2. 3. calling Pride Decency Errour New-lights Hypocrisie extraordinary sanctity Hereticks the servants of God c The Devil knows that if sin should appear in its own proper colours men would hate it so ugly and loathsome it is If Ieroboam had told Israel plainly they must worship Devils when they worshipped the Calves who would have followed him 5 They were full of Pride Hos. 5. 5. and 7. 10. The pride of Israel doth testifie to his face They were proud of their riches and proud of their buildings and therefore the Lord threatens to smite the Winter-house with the Summer-house which they had built for Pride and Pleasure Amos 3. ult And is not this Englands sin Was there ever more pride in heart in habit in hair in vestures gestures words and works And doth not pride ever go before destruction and a high minde before a fall But of this elsewhere at large 6 Hypocrisie abounded amongst them they were like a deceitful bow that breaks and deceives the Archer they compassed the Lord about with their Iyes crying My father my father howling before him in their misery when alas their righteousness was but as the morning dew which suddenly vanisheth away Hos. 5. 6. and 6. 4. and 8. 2. and 7. 14 16. and 11. 12. 2 King 17. 9. This made the Lord to reject and abhor both them and their services Amos 5. 21 22. And how doth this sin reign in England from Dan to Beersheba from East to West from one corner of the Land to another Never was the Land so full of praying and preaching Lectures Repetitions Private-meetings c. and never such unmortified unholy unrighteous unanswerable walking to those duties This abuse and prophanation of holy things makes the Land to tremble under us Ezek. 22. 8. The Land is full of Science but where oh where is the conscience The Voyce is Iacobs Voyce but the hands are the hands of Esau. Many talk like Angels but live like Devils they talk as if they had cloven Tongues but walk as if they had cloven feet Most amongst us live directly contrary to their prayers They pray against pride and yet their pride is visible They pray against worldly-mindedness and yet they are notoriously worldly They pray for self-denial and yet
17. 8 13 14 15. but rejected the counsel of his Prophets till the wrath of the Lord broke forth and there was no remedy as you may see 2 King 17 7 to 24 where you have Ephraims sins and Ephraims punishment fully set forth Now what could the Lord do less than root up such a people so obstinate under reproofs so unthankful for mercies so incorrigible under judgements so uncapable of repentance so impatient of remedies so impenitent under all the means of grace which God had afforded them Let us now reflect upon our selves and see whether Ephraims sins bee not Englands sins if so parity of sins will bring parity of judgements if our sins run parallel with those of Ephraim wee may justly expect Ephraims downfall It is said of Lot that his righteoussoul was vexed with the sins of Sodome 2 Pet. 2. 7 8. the word is in the original his soul was wracked and tormented when hee saw the abominations of the Sodomites These twenty sins which abound in England and abode some judgement approaching should even wrack and torment our souls with grief that so wee may bee marked for mercy when judgement comes Ezek. 9. 4. Hab. 3. 16. The counsel which the Lord gave to Ephraim shall I give to England Hos. 14. 1 2 3. Return O back-sliding England from thy Atheism Apostasie Heresie Blâ—sphemy Hypocrisie Formality Ingratitude Witchcraft Security Anarchy c. and take with you words of sincere confession and turn unfeignedly to the Lord so will hee receive you graciously and accept both of your persons and performances If any would see more Land-destroying sins let him peruse D. Corn. Burges on Ier 4. 14. p. 38 39. preached 1642. Perkins 3. Vol. p. 420. D. Gouge his Arrows on Numb 16. 46. Sect. 46. p. 79. and 139. Mr. Case his Sermon on Exod. 5. 22. p. 11 12. preached 1646. D. Peter Smiths Fast Sermon on Psal. 107 6. p. 30 31. preached 1644. Lastly their Rulers were corrupt their Kings Princes Judges were Idolaters Revolters Violaters of the Law Bribers c. Hos. 4. 18 19. and 5. 10. and 9. 15. and the people were corrupted by them for where the head is rotten the members cannot bee sound Of all the twenty Kings of Israel after the division of the State there was not one good from first to last they were all Idolaters which serves to clear and vindicate the Justice of God in the utter overthrow of those Kings and their Kingdome who had for the space of two hundred thirty seven or two hundred and sixty years say some abused the goodness and patience of the Lord and since there is none that I know of that hath distinctly described these twenty Kings of Israel in any set Treatise I shall briefly describe the men and their manners and give some useful and seasonable Observations from them A brief History of the twenty Kings of ISRAEL AFter the death of Solomon the twelve Tribes were divided into two Kingdomes under Rehoboam and Ieroboam Rehoboam Solomons son reigned over two Tribes viz. Iudah and Benjamin and this was called the Kingdome of Iudah because the Tribe of Iudah was the principal part of it A parte praestantiori fit denominatio This Kingdome continued in Rehoboam and his successours the posterity of David three hundred seventy two years even till the time of the Babylonish Captivity which was about six hundred years before Christ. In which space nineteen Kings of the same stock succeeded each other All their Acts and wayes are succinctly but fully published by a very good hand I shall therefore give you onely their names and the Texts with Stars on the good Kings and Daggers on the Hypocrites the rest were wicked Samuel was the last Judge of Israel and Saul the first King Note that Saul David Solomon reigned before the Kingdome was divided between Iudah and Israel 1 Saul hee reigned ten years 1 Sam. 13. 1. c. and slew himself 1 Sam. 31. 4. 2 * David reigned forty years 2 Sam 2. 4. c. 3 * Solomon reigned forty years I King 11. 42. 4 * Rehoboam reigned seventeen years I King 14. 21. 5 * Abijah reigned two years 1 King 15. 6 * Asa reigned one and forty years 1 King 15. 9 10. 7 * Ieâ—osaphat reigned five and twenty years 1 King 22. 42. 8 Iehoram reigned eight years 2 King 8. 17. Q. Athâ—liâ—h Ahabs daughter and Iehorams widow usurped the Kingdome for six years 2 King 11. 1 3. 9 †Ioash reigned forty years and was slain 2 King 11. 4 c. 10 †Amaziah reigns nine and twenty years and is slain 2 King 14. 2. 11 Uzziah alias Azâ—riah was slain 2 King 15. 1 2 13. 2 Chron. 26. 3. hee reigned two and fifty years 12 * Iotham reigned sixteen years 2 King 15. 33. 2 Chron. 27. 13 Ahaz reigned sixteen years 2 King 16. 2. 14 * Hezekiah reigned nine and twenty years 2 King 18. 2. 15 * Manasseh reigned five and fifty years 2 King 21. 1. 16 Amon reigns two years and is slain 2 King 21. 19. 17 * Iosiah reigns two and thirty years and in slain 2 Kings 22. 1. 18 Iehoahaz reigned three months 2 King 23. 31. 19 Iehojakim reigned eleven years 2 King 24. 1. 20 Iehojachin three months 2 King 24. 8. 21 Zedekiah reigned eleven years 2 King 25. 1. The other ten Tribes over which Ieroboam reigned was called The Kingdome of Israel which continued about two hundred thirty and seven years till they were carried into captivity by the Assyrian about the sixth year of Hezekiah when Hoshea the last King of Israel was carried away captive So that the Kingdome of Israel ended one hundred thirty and three years before that of Iudah In this time there were twenty Kings of Israel of ten several stocks whereof one destroyed another Ieroboams stock was cut off by Baasha and Baasha's by Zimri and Tibni's by Omri and Omri's by Iehu and Iehu's by Shallum and Shallum's by Menahem and Menahem's by Pekah and Pekah's by Hoshea and Hoshea with his were captives to Salmaneser King of Assyria The most of these Kings were cruel Tyrants and Persecutors which bred sad commotions and transported the Kingdome from one family to another Whereas in Iudah where purity of worship was preserved and the godly Kings joyned with the Prophets there were nineteen Kings of the same stock orderly succeeding each other So good it is walk in Gods waies and to take in his Ministers with us A CATALOGUE of the KINGS of ISRAEL 1 Ieroboam reigned two and twenty years 2 Nadab his Son succeeds him hee reigned two years and is slain 3 Baasha of another stock succeeds him and reigns four and twenty years 4 Elah his Son succeeds him and hee reigns two years and is slain by Zimri 5 Zimri of another stock reigns seven daies and burnt himself 6 Tibni of another stock reigns about four years and dies as it is conceived a violent death 7 Omri of
of all creature-comforts Pigeons when they fare best are most fearful In the highest prosperity remember that a change will come Hence it is that when ever the Lord gave Israel a mercy hee presently adds a caution that they forget not him the giver of it Deut. 4. 1 2 6 9. 8. 11 13 13 14. Hee hath made a good progress in the School of Christ who hath learnt to use prosperity as well as adversity aright Paul had learnt both these lessons hee could bee abased and hee could abound Phil. 4. 12. Object Wee have arms and ammunition and therefore wee need not fear Answ. The Lord takes off that Hos. 1. 4 5. Yet a little while and I will cause the Kingdome of Israel to cease i. e. I will put an end to that Kingdome and utterly destroy it But how doth that appear Why I will break the bow of Israel The bow is here put for all war-like Instruments q. d. I will destroy their ammunition and bring all the strength of their war-like power to nought 2 That God can make use of wicked Instruments for the saving of his people Ieroboam here a wicked man yet becomes a Saviour to Israel though hee intended self yet God makes him a deliverer of his people If God will help his Church hee cannot want Instruments The very Earth shall help the Woman Rev. 12. 16. i. e. Wicked men who are as vile as the Earth shall yet bee assistant to the Church of God 3 When a people have the best Preaching they may bee nearest ruine Israel now had three extraordinary Prophets sent unto them viz. Ionah Amos Hosea three eminently holy bold men that spared not to tell them of their sins as appears by their Prophecies yet Prince and people contemning their warnings and persisting in their sins about thirty years after they were rooted up and lead into captivity by the proud Assyrian So it was with Ierusalem it had the best Preachers not long before its ruine There was Christ and his Apostles but they contemning the Gospel crucifying the Lord of glory stoning his Prophets and abusing his messengers about forty years after it was sackt by Titus and Vespatian and laid in the dust London was never so richly stored with pious painful learned Ministers of the Gospel nor the Nation so richly furnisht with able and industrions Preachers as at this day But if City and Country go on to sleight and vilifie the faithful Ministers of Christ as they have done of late and instead of the power of Religion rest content with a formal hypocritical profession of it a man that is no Prophet nor Prophets Son may easily fore-see judgement approaching When the Sun shines hot test harvest is at hand The glorious sun-shine of the Gospel ripens men apace either for Heaven or Hell God will not bear so long with sinners now as hee did in times of Ignorance Act. 17. 30. 4 When Gods Messengers are not prized hee removes them If Israel regard not Ionah's Ministery God will send him from them to Niniveh that populous City When people are dead under lively Oracles and barren under fruitful means God will either remove that people from the Ministery or the Ministery from them Hee will not alwaies plow the Rocks and sow the Sands nor take pains with a people that shall bring forth nothing but briars and thorns when a people bee rebellious God either takes away his Prophets or makes them dumb Ezek. 3. 26. Many blame Ministers in our daies for removing from place to place and if they do it without just cause so do I. But people must know that there are many just causes of a Ministers removal from one place to another some of which I shall set down As 1 In case of Persecution 2 In case of Corporal Weakness and Sickness 3 Upon Improvement of Gifts 4 When the Maintenance is Incompetent 1 In case of Persecution especially if it bee personal and the Minister bee specially aimed at then our Saviour tells us that being persecuted in one City they may fly to another and reserve themselves for better times This is granted by all sober men and therefore I shall refer the Reader to the Margin for fuller satisfaction Thus when a Minister desires to spend himself for the good of a people but they cannot endure sound Doctrine 2. Tim. 4. 3. But lay snares for their Minister and make a man an offender for a word Isa. 29. 21. And think him too hot too plain too precise and shall unanimously for the opposition of one or two malicious wretches should settle us rather desire us to depart out of their coasts then the case is clear and wee may shake off the dust of our feet against such wilful contemners of the Gospel Mat. 10. 14. Though a peoples present barrenness under his Ministery bee no just cause of his removal yet when a people shall set themselves maliciously against a mans Ministery it varies the case God removed Lot from the Sodomites when from day to day they vexed his righteous soul with their malicious wickedness 2 In case of Sickness Some constitutions will not away with some Climats a Minister may love a people and they him and yet for want of health and strength to go thorow with the work of his Ministery hee may lawfully change places with one of a stronger constitution The like may bee said for those who preach to a great Congregation but by reason of weakness their voice is so low that half the people cannot hear them in this case they may remove to a lesser Congregation where they may bee better heard 3 Upon Improvement of Abilities A young man begins to exercise his gifts in some obscure Chapel or little place but by study and exercise his parts are improved and hee fitted for some more eminent and publick place In this case also a man may lawfully and without offence remove The Apostle would have him that used the office of a Deacon weâ—l promoted to the Ministery 1 Tim. 3. 13. A diligent man staies not long in a low place Wee see it is thus in all callings upon Improvement of Abilities The Barrester is made a Reader the Reader a Serjeant the Serjeant a Judge the Judge a chief Justice c. And why will not men allow of that in the Ministery which is approved of in all other professions It is a very safe way to have young mens gifts and lives tried and exercised in lesser Congregations at first and being found faithful in a little then to make them Rulers over greater Congregations It is a temptation to put a green head into a great place when hee hath neither grace gifts nor gravity fit for the place It either puffs them up or makes them idle if the means bee great or else they are discouraged and sink under the burden being unable to grapple with the oppositions and contradictions of sinners which are incident to
after the rate as it hath done of late years adding drunkenness to thirst sin to sin and Heresie to Heresie c The wrath of the Lord will certainly break forth against us and then wee that would not serve him gladly and sincerely in the abundance of all things shâ—ll bee made to serve in want and misery that wee may know the difference between his service and the service of men Deut. 28. 47 48. 6 Obs. The Iudgements of God are irresistible Let Ephraim bee deeply rooted like a Tree or well founded like a Tower yet if ever this East-wind of Gods displeasure do arise it will pull him up by the roots blow him down and carry him into Captivity carry him into scarcity carry him into infamy yea carry him to death and then to hell If the Lord gives but the word of Command hee hath winds in store to carry us into any of those sad coasts Though great men are rooâ—ed in the earth like gâ—eat Mountains in their own conceit and in the opinion of others 〈◊〉 they are but like Tennis-balls in the hands of God which hee hurles at pleasure which way hee pleaseth as is excellently set forth Isa. 22. 18. with a woâ—d of his mouth hee can speak his enemies into confusion hee can with more ease destroy them than wee can crush a moth in our windows or tread a worm to death under our feet How easily and irresistibly doth a bar of iron break an earthen pot to peeces Psal. 2. 9. There is not the leâ—st creature but is too strong for us if God set it on Hee did not vexe Egypt with Lions and Leopards but with Grashoppers Frogs Flyes and Lice to shew his Almigâ—ty irresistible power who can punish us by the most contempâ—ible creatures Thus hee slew Popeleius and Hatto by Rats and Mice Hermonactes was stung to death with Bees Pope Adrian was choaked with a Flye Cassander was eaten with Lice Antiâ—chus and Herod with Worms Thus wee â—ee Gods Omnipotency and mans impotency and must learn to fear him who is able to arm the least and weakest of his creatures and make it strong enough to incounter and conquer sinful man 7 Obs. Cruel enemies are Gods rod. They come not by chance or of their own accord but the Assyrian here is sent by God as the rod of his indignation against rebellious Ephraim hence hee is called The wind of the Lord as being more immediately sent by him So Isa. 10. 5 6 7 15. The Assyrian is called Gods Rod Staff Axe Saw with which God chastiseth an hypocritical people they can do nothing without a hand to move them There is no evil in this kinde but it comes from God Isa. 42. 24 25. and 45. 7. and 54. 16. Amos 3. 5. Ier. 51. 20. Lam. 3. 1 37. Hab. 1. 6. Hence Nebuchadnezzar the King of Babylon is called Gods Servant Jer. 25. 9. whom hee imployed in his service for the correction of his people and the wicked are called his Sword Psal. 17. 13. As the winds natural so the winds metaphorical are all at Gods command sent by him as Executioners of his wrath upon a sinful people Lev. â—6 25. Ezek. 14. 17. 22. Quest. But how can it stand with the Iustice of God to use such wicked blashemous Instruments Answ. Hee that brings light out of darkness and good out of evil can make good use even of the sins of men As a wise Physician can so order poyson that it shall become a medicine and can expel poyson by poyson so the most wise God can extract good out of the actings of those evil ones and what they intend for evil hee by his over-ruling Providence disposeth unto good For the clearing of this wee must take notice of a fourfold act of God in the actions of wicked men 1 There is an act of Inspection whereby hee seeth all thaâ— is done Iob 34. 21 22. Psal. 94. 7 8. 2 Of Permission whereby hee doth actively suffer that to bee done which hee hath power to hinder Psalm 89. 40 41 42. 3 Of Limitation or restraint whereby hee keeps in the wicked so as they cannot do any thing more or less than hee will have done Gen. 20. 6. Iob 1. 12. 4 Of Direction and Order whereby the evil actions of wicked men which are in themselves evil are by his most wise disposing and over-ruling providence turned unto good Gen. 45. 5 7 8. and 50. 20. Act. 2. 23 24. The Devil Iudas Pilate and the Jews had ends of their own in crucifying Christ but God had an end above their end and a plot above their ploâ—s to which all their plots though against their intents were subservient They did fulfil Gods Decrees against their wills Quest. But if they do onely that which God fore-seeth permitteth limiteth and disposeth how can they bee said to sin and why doth God punish them since they do his will Answ. Because they do it not in obedience to God but out of malice covetousness and self-ends c. what ever they pretend yet they intend nothing less than the doing of Gods work and the fulfilling of his will but their end is to satisfie their lusts and to inlarge their borders by the conquest of Countries and the spoyls of the people Isa. 20. 7. 1 This may fear us since in war wee have not to do with men onely but it is God who is mighty in power and terrible in judgement that comes against us If wee had onely to do with Potsherds of the earth wee might make some resistance but when the Creator shall come against the creature Omnipotency against impotency who can stand Isa. 45. 9. Hee is the Lord of Hosts and if hee bee against us the Hosts of heaven and the Hosts of earth are against us also 2 This may comfort us in the midst of all our sufferings by the hands of cruel men that yet they are but Gods Rods to chastise us for our good Even they are his servants and can do nothing without a Commission from our Father Ioh. 19. 11. They cannot curse where God doth not curse Numb 23. 8. The very Devil their Master is chained and limited and cannot devour whom hee will but onely whom hee may i. e. Whom God permits him to devour Wee are apt like Curs to bite the stone and not look at the hand that threw it whereas wee should alwayes look at the hand of God in all our distresses what ever the Instruments bee then wee shall bee dumb and silent when wee see that it is God that hath done it Iob 1. 21. Psal. 39. 9. Gen. 50. 20. 1 Cor. 10. 13. The wicked are but Gods Scullions to cleanse us his Files to furbish us and fetch off our rust his Milners to grinde us and make us fit Manchet for our Lords use The Caldeans were cruel persecuters yet the Lord sends his people into the land of Caldea for their good hee makes them to learn that
many times in Babylon which they would never have done in Sion Jer. 24. 5. God can make a Treacle of these Vipers and can dispose the worst things to his peoples good Rom. 8. 28. their very persecutions shall spread the Gospel Act. 8. 1. Philip. 1. 12 19. So that in some sense wee are beholding to our enemies for they make us better 3 It may comfort us that when those Rods have done their work themselves shall bee burnt Isa. 10. 24 25 26. after Pharaoh had done Gods work on Israel God drowns him After the Assyrian had done Gods work upon his people the Babylonians come and destroy him and his flourishing Empire Nahum 1. 2 3. God suffers them for a time to vent their sin and malice that his Justice may bee the more apparent in their downfal 8 Obs. Sin bereaves us of our most pleasant precious and desireable things Jer. 15. 13. and 20. 5. Isa. 39. 6. and 64. 11. where the Church complains that all her pleasant things lay waste 1 See the generality of their loss not some but All All their Treasures all their Princes all their Palaces all their Riches all their Cities sin had ruined All All All. 2 Here is their propriety in them Our pleasant things To see another suffer it may affect us but not so deeply as when wee our selves suffer 3 See the excellency of the things they lost they were pleasant and desireable things To lose base contemptible things doth not so much trouble us but to lose our choysest things goes near us 4 Which aggravates all Here is 1 Conâ—lagration our holy and beautiful house is burnt with fire 2 Devastation and desolation All is laid waste So long as Ephraim was Ephraim i. e. faithful and fruitful hee flourished but now that hee had forsaken God God forsook him and lets in an East-wind that destroyes all Hee that before was famous and the head of the Tribes is now â—ince hee hath found out falshood and new lights and new Gods become infamous and the footstool of the Tribes Hos. 13. 1. When Ephraim spake trembling hee exalted himself in Israel but when hee offended in Baal hee dyed q. d. when Ephraim spake trembling or with trembling as it is in the fountain that is was afraid of sin Or 2 When Ephraim spake there was trembling i. e. hee was once very awfull to the rest of the Tribes so as when hee spake the rest of the Tribes were ready to tremble But when once hee fell to Idolatry and worshipped Baal hee lost his Reputation and no reckoning was made of him Hee that before was formidable is now become contemptible both with God and man at home and abroad Now every paltry adversary tramples upon him without controle as the fearful Hare on a dead Lion Wicked Ahab that had sold himself to wickedness see how Beâ—hadad the King of Syria insults over him 1 King 20. 3 4. Thy silver and thy gold is mine thy wives also and thy children even the goodliest are mine and the King of Israel answered and said My Lord O King according to thy saying I am thine and all that I have Look how the worried Cur falls upon his back and turns up all four as craving quarter so did this sordid Idolater crouch to his enemy when God was departed from him hee was even as a dead carcass Whilst Israel kept close to God and walked in his way neither Balak nor Balaam neither the Devil nor his Agents could by their Inchantments hurt them But when by the wicked counsel of Balaam they were inticed to sin against God by committing Whoredome with the daughters of Moab then Gods wrath brake forth against them and they dye for it Num. 25. 1. and 31. 16. Hence a Heathen could say It is our sins that weaken our Armies and make them flye before their enemies As all good is in God the chiefest good who is therefore called a Sun for consolation and a Shield for protection and the God of all comfort both inclusively and exclusively Ps. 84. 11. 2 Cor. 1. 3. So all the evil in the world may bee seen in sin which is the chiefest evil as poverty sickness war death hell It is sin that dryes up all our springs stops our fountains spoyls our Treasures and robs us of all our pleasant things our pleasant land our pleasant food our pleasant rayment our pleasant houses pleasant children Sin Sin Sin bereaves us of them all God turns a fruitful Land into a wilderness for the wickedness of such as dwell therein Psal. 107. 34. and therefore when any thing goes amiss with us wee should search for the sin that hath done us the mischief finde out the Achan that hath caused the trouble finde out the Ionah that hath raised the storm do justice on the one and drown the other and wee shall have peace Wee should slay that which otherwise will slay us and ruine iniquity which ruines our houses lands wives children all It is this enemy that robs us of our health wealth peace plenty Ordinances Magistrates Ministers and all our comforts Object Wee will hide our Treasures that none shall finde them Answ. There is no hiding of your selves or substance when God pursues Ier. 11. 11. The wind of the Lord will peirce into the most secret places and finde out you and all your hid treasures Psal. 21. 8. and 139. 7 8 and Isa. 13. 16 17. Amos 9. 2 3 4. God hath those that watch for your riches Ier. 4. 16 17. and greedy Souldiers that shall search for your hid treasures Isa. 10. 13 14. and 45. 3. Obad. 6. Let us then wean our hearts from those flying fading transitory things What the Prophet said of riches If they increase set not your hearts upon them may bee fitly applied to all creature comforts if friends increase set not your hearts upon them if children increase or honours or armies or pleasant habitations c. yet set not your hearts upon them but look upon them as things that have wings to flye from us in our greatest need Lye loose therefore in your affections to all earthly enjoyments that so when ever the Lord shall call for them by fire sword or any other way it may not trouble you to part with them make not Idols of them in over-loving them lest you lose them It is great folly greedily to lay up treasures for wee know not who Psal. 39. 9. Ier. 17. 11. it may bee for an enemy as Ephraim here little did hee think that the merciless Assyrian should bee inriched with his labour and that the men whom their souls hated should bee masters of all their desireable and pleasant things 2 Since earthly things are so uncertain and fading Lay not up for your selves treasures on earth where moths corrupt and theeves break thorow and steal but lay up for your selves treasures in heaven Matth. 6. 20 21. Lay out your estates for God his truth