Sermons Preached on Several Occasions, Sermon 6

Sermons Preached on Several Occasions · Sermon 6

p. 257The Sixth Sermon.

2 CHRON. 33.10, 11, 12, 13.

And the Lord ſpake to Manaſſeh, and to his People: but they would not hearken.

Wherefore 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.

And 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, and he was intreated of him, and heard his Supplication, and brought him again to Jeruſalem into his Kingdom. Then Manaſſeh knew that the Lord he was God.

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 p. 258Son, 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 p. 259given him, 2 Kings 21.3. 2 Chron. 33.3. 2 Kings 21.4.2 Kgs 21:32 Chr 33:32 Kgs 21:4by 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.

p. 260If 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.Jer 2:11which 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 p. 261thoſe 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, p. 262we 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 p. 263Man 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.

p. 2646thly. 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 p. 265are 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.Lam 3:33nor grieve the Children of Men. He takes no Delight in ſevere Courſes, unleſs where there is a Neceſſity of them, in regard p. 266that 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 p. 267may 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. 2.25.1 Sam 2:25That they hearkned not to the Voice of their Father, becauſe the Lord would ſlay them. Pſal. 68.21.Ps 68:21God 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.Prov 29:1He 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 p. 268hath 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. 24.35Matt 24:35than 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 p. 269think that I was much of thy mind, and had no great diſlike of thy evil Ways: Pſal. 50.21, 22.Ps 50:21Ps 50:22But 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.

p. 270Ʋſe 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.Hab 2:10Thou 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.Jer 4:18Thy Way and thy Doings have p. 271procured 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: p. 272and 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.Gen 6:6and 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, 13and 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 p. 273while that the Ark was a preparing. 1 Pet. 3.20.1 Pet 3:20The 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.Jonah 1:2and 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.….Jonah 3Yet 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, p. 274and 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.Prov 1:27that is, both ſuddenly and irreſiſtibly. p. 275So 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.Luke 21It 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 p. 276upon 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 p. 277he 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.

p. 2782dly. 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 p. 279worſe, 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 p. 280thoſe 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 p. 281holy Scriptures. The Pſalmiſt compares ſuch wicked Men to the deaf Adder, that ſtoppeth her Ears, Pſal. 58.4, 5.Ps 58:4Ps 58:5and 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.Isa 26:11they will not ſee. So of the perverſe and obſtinate Jews that lived in the Prophet Zechariah's time, 'tis ſaid, Zech. 7.11, 12.Zech 7:11Zech 7:12that 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. 81.11Ps 81:11My 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.Matt 23:37how 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 p. 282ſhall 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 21.20.2 Kgs 21:20Haſt 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.Isa 29:21ſaith 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 p. 283of 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.Jer 22:21I 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. 55.19Ps 55:19therefore 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 p. 284that 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.Zeph 1:12ſaid 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.Eccl 8:11Becauſe Sentence against an evil Work is not executed ſpeedily; therefore p. 285the 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.Ezek 12:22The 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 p. 286with 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.Jer 2:25ſaith 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, p. 287had 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.Ezek 2:7or whether they will forbear, for they are a rebellious p. 288Houſe. 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.Ezek 2:6Thou 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.Isa 6:9Isa 6:10ſaith 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.

p. 289Ʋſe 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. 141.5Ps 141:5Let 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 p. 290and 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 p. 291for 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.Jer 5:22yet 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.Dan 4:27to break off your Sins ſpeedily while p. 292there 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. 4.2.2 Tim 4:2as the Apoſtle ſpeaks; before you be given up to a reprobate Mind, Rom. 1.28.Rom 1:28as 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.Isa 66:2ſaith 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. p. 293There 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 p. 294ſaith 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 p. 295Manaſſeh 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 p. 296other 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 p. 297we 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.Ps 119:67Before 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 p. 298afflicted, 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.Prov 17:10A 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 p. 299makes Impreſſions, and by whom it is entertained and improved: Prov. 12.1.Prov 12:1but 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, p. 300and 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 p. 301but 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. 81.12Ps 81:12and 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.

p. 302Ʋſe 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.Mic 6:9Although 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.Jer 5:3are 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 p. 303Rock, 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.Hos 4:17Ephraim 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 p. 304and 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 p. 305King 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. p. 306And 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 11.14.1 Kgs 11:14and 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.Isa 5:26ſaith, 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.Isa 7:18Isa 7:19he 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.Jer 8:17Cockatrices among you, which will not be charmed, and they ſhall bite you. Jer. 16.16.Jer 16:16Behold, I will ſend for many Fiſhers, and they ſhall fiſh them: p. 307and 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.Jer 25:9and 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.Isa 10:5Isa 10:6the 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.Isa 13:3Isa 13:4I 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 p. 308Silver; 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 p. 309manner 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.Ps 145:17In 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.

p. 3101. 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.Exod 33:19and ſheweth Mercy to whom he will ſhew Mercy, as he himſelf hath declared? Let us all be duly affected with this his admirable p. 311Patience 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.Prov 21:1and turns them as the Rivers of p. 312Water, 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.Prov 16:7he 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.Ezek 16as 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 p. 313God 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 p. 314in 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.Judg 4:15Judg 4:16Judg 4:17was 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 p. 315in the Night, Ezek. 12. Jer. 39.Ezek 12Jer 39that 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.Obad 1:4Although 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 p. 316this ſad Change Jeremiah complains, and laments over it; Lam. 4.5.Lam 4:5They 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 p. 317of that proſperous Condition in which he is. When David ſaid, Pſal. 30.6, 7.Ps 30:6Ps 30:7In 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. 5.3.1 Thess 5:3When 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.Rev 18:7Rev 18:8When 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 p. 318are ſtill in the Body, Heb. 13.3.Heb 13:3as 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.

p. 319(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.Prov 29:23A 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.Jas 4:6Prov 16:18God reſiſteth the Proud, but giveth Grace unto the Humble. Pride goeth before Deſtruction, and an haughty Spirit before a Fall. And again, Before Deſtruction p. 320the Heart of Man is haughty, Prov. 18.12.Prov 18:12and 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; p. 321and 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.Prov 6:16Prov 6:17which 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 p. 322than 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. 32.10Gen 32:10and 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. 17.16.1 Chr 17:16Who 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 p. 323not 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.Hos 2:8Hos 2:9and 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 p. 324of 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.Isa 32:8and 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, 19.1 Tim 6:171 Tim 6:181 Tim 6:19that 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 p. 325and 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 p. 326work, Iſa. 43.13.Isa 43:13who can let him? as he himſelf ſpeaks. Iſa. 46.10.Isa 46:10My 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 p. 327their 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.Ps 76:5When 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.Eccl 10:3as 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.Judg 4:15Judg 4:16Judg 4:17loſt 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. 32.21.2 Chr 32:21is ſlain at home in the Houſe of p. 328Niſroch his God, by thoſe that came out of his own Bowels. Thus God threatning wicked Men, ſaith, it ſhall be with them, Amos 5.19Amos 5:19as 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.Jer 48:43Jer 48:44Fear, 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.Ps 139:5Ps 139:8Ps 139:9Ps 139:10ſaith 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 p. 329thy 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 p. 330Juſtice, 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 p. 331World, 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.Deut 29:19Deut 29:20I 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, p. 332and 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. 1.12Zeph 1:12and 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.Amos 6:3Amos 6:4Amos 6:5Amos 6:7did 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; p. 333gave 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 p. 334Advantages 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.Exod 32:25as 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 p. 335their Ruine. So we know God often curſeth Mens Policies, Job 5.13.Job 5:13and 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.Jer 46:21Her 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 p. 336to 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.Isa 55:6Seek 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.Zeph 2:1Zeph 2:2Zeph 2:3Gather 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. 10.31Heb 10:31that 'tis a fearful thing to fall into the Hands of the living God, as the p. 337Apoſtle 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.