THE precedent part of this Chap­ter, containes a denunciation of the Judgements eminent upon the Kingdome of Israell, ampli­fied from their cause, their Ini­quities, which receive their ag­gravation from Gods peculiar favour unto them; the neglect whereof brings the more numerous and horrid pu­nishments upon them. v. 2. You only have I knowne (i. e. selected) of all the Families of the Earth; there­fore I will punish you for all your iniquities; the pro­per effects of which iniquities and sins are a distance and seperation betweene God and them, v. 3. and the inevitability of the judgements impending on them, from the already past publication of them: For as a Lyon will not roare untill he be seized of his prey, and as a Fowler will not remove his Net untill he have ta­ken some Game; no more would God so publickly denounce these judgements by his Prophets, if he had not absolutely determined them, and were even now upon the actuall execution of them, v. 4.5. whence the Prophet labours to seize them with the terrour of them, that as a Trumpet cannot be blowne in a City, [Page] [...] [Page 1] [...] [Page 2]but it will beget admiration, feare, and concourse; so the denuntiation of these judgements by Gods Pro­phets, (being to be referred unto God as their cause) should procure their terrour and horrour; for, Shall there be evill in a City, and the Lord hath not done it?

The context informes us that where God placeth the greatest benefits, he expects the greatest obedi­ence, and will punish the defects thereof with the greatest punishments.

That sin begets a disagreement, and distance with God.

That God denounceth greater judgements, before he executeth them:

That the solemne denunciation of them, is to pro­cure our seare, and application in them unto God, as their Originall.

The words are an emphaticall and expresse answer unto a doubt, or the solution of a question, anticipa­ted and resolved by way of Interrogation; Shall there be co [...]ll in a City, and the Lord hath not done it?

That is, there is not any evill whatsoever happe­neth in a City which the Lord hath not done.

The words in their intire consideration present un­to us this single Theologicall Axiome or divine truth, the due limitations thereof alwayes admitted.

That there is no evill happeneth, even in a City, which the Lord hath not done. For the direct expli­cation whereof wee must enquire: 1. What evill is? Secondly, How God is said to doe evill? Third­ly, Why to doe it in a City?

First, what this evill is? There is a twofold evill mentioned in Scripture; the first is malum culpae, the [Page 3]evill of sin or offence: Secondly, malum pena, the e­vill of punishment.

There is the evill of sinne or offence;Deut. 13.5 [...] for sin (be­ing an Abberration from the Rule, which is the equi­ty preconceived in the minde of God, and expressed unto the minde of man by a Law, according unto which, (in regard of Gods Dominion over man being his Creature) it is fit he frame his life, and therefore defined [...] a transgression of the Law) is an evill in regard that it is an aversion or turning from the sum­mum bonum, 1 Joh: 3.4 [...] and chiefe good God, and a conversion or turning unto the minus bonum, and lesse good the Creature.

Secondly, sin is tearmed an evill because there ac­companieth it, macula, a steine,Esay. 59.2 [...] a defect of the inward beauty of the soule,Ez. 16.4. and want of spirituall comlinesse of grace, exiled by the admission of sin, which effect­ing a distance betweene God and the soule, he remo­veth the beauty of grace from it, and the steine and deformity of sin succeeds, by this privation and ab­sence of grace, and the superinduction of evill, in which sence is it, that sin is tearmed in Scripture a fil­thinesse,Prov. 30.12; uncleanesse, corruption from the many vile and ugly effects thereof.2 Cor. 7.1. And unto this macula, Zek. 13.1. or steine of sinne there is reatus, Gal. 6.8. the guilt alwayes atten­dant,2 Pet. 2.12. and this strongly draggs on malum pena, the evill of punishment.

The second evill of sin, punishment,2 Sam. 17.14. which is inse­perable from,1 King. 21.29. and doth ever lacquie it unto guilt, for evill pu [...]sueth sinners, Prov. 13.21. that is punishment. In the words the evill of punishment is principally in­tended; but the evill of sinne and punishment are so [Page 4]interwoven, that not without great difficulty can the one be considered without the other, being like Gemi­ni inseperable twins, the next quere therefore will be,

How God is sayd to doe both these evills, the evill of sinne, and the evill of punishment. First, of Gods doing the evill of sinne: [...]ab. 1.13. Almighty God is light in whom is no darkenesse, his pure eyes cannot behold iniquities (that is) in the least wise to approve thereof, much lesse to consent thereunto, and least of all to doe or act sinne; for being the chiefe good, and immuta­ble,1 Joh. 3.5. and immoveable, he can have no since: Yet is God in dive [...]s places of holy Scripture said to doe the evill of sinne:2 Chron. 11.4. The Rebellion of the ten Tribes a­gainst the house of David; 1 Sam. 16 10. Absolons unnaturall Trea­sons,Gen. 45.5. and abominable incests; the cruell sale of Io­seph by his Brethren,Psal. 105.25. the servile thraldome of the Is­raelits in Aegypt, are called Gods Acts, that he did them, that they were from God: And this is in regard some principall and chief actions in the evill of sin are Gods; but the guidance and regiment thereof are wholy his; as will appeare from Gods dealing: First, in the beginning. Secondly, in the progresse of sinne.

By Gods dealing and action, in the beginning of sinne, and that first in the permission of sinne, which is not by any license or Law, for the act of sinne is al­wayes taken away from the power of man (as unto an Authority or license to doe it) although he have desire and strength sufficient to doe it; By a Law, and divine prescript, whereby he is restrained that he cannot doe a prohibited act, without sinning against God, who hath an absolute power and jurisdiction over him, and [Page 5]all his actions, as being his creature; but this permis­sion of Gods is by a suspension of the impediments, which if they were applyed, would absolutely hinder sinne, and this permission is by giving, first ability, se­condly will unto man to doe that which he hath a de­sire to doe, and this ability is first by continuation of mans life, without which he could not commit sinne: Secondly, by conservation of the meanes to doe sinne: Thirdly, by a provision that a greater power be not opposed unto that ability, or power of man unto sin­ning. Fourthly, by a presentation of the object on which sinne is committed.

Secondly, by Gods permission unto the will of man to commit sinne; not but that Almighty God doth alwayes present unto the will of man some meanes to prevent, and impediments to hinder sinne, the very Ethniques having from the creatures scientiâ sub alter­natâ, furtherances unto saving grace, and Lectures to read God unto them, in regard that from principles more knowne, they might have arrived unto princi­ples les [...]e knowne, h [...]d they not become vaine in their imaginations, and wholy fixed them upon the crea­tures, when by them, as by so many steps they might have ascended unto the knowledge of the Creator, as St. Paul proves, Rom. 1. but seeing the meanes of grace offered, rejected; God will not apply others which would absolutely hinder sinne; for causes ac­cording to the secret working of his wisdome and po­wer unto himselfe only knowne: The amazing retro­cession,John. 18.6. and falling backward upon the ground of the apprehenders of our Saviour, the dissent of the wit­nesses in the forged evidences given against him,Mark. 14.56. the [Page 6]resentment of Pilate, with other even prodigiously concurrent impediments might have beene sufficient stops to stay the progresse of the Jewes active and pro­found malice unto our Saviour; all which not having the due operation upon them, God declines the admi­nistration of more powerfull impediments to divert their malice, which notwithstanding God makes to serve unto the great worke of mans redemption:

Gods dealing and action in the beginning of sinne appeares likewise in the administration of such Argu­ments and opportunities as are motiva peccati, motives unto acts of sinne, which if not intended as such by God; yet they prove such unto the affections of man as the events which depend upon them shew; and these are presented unto the minde of man, his senses exter­nall or internall, either by the mediate and interposing worke of the Creatures, or by the immediate Action of God himselfe. Thus by the disposition of God, arguments and occasions were offered unto Iosephs Bretheren to beget their hate, and to consummate the cruell effects thereof against him: First, Ioseph brings his Bretherens ill report unto their Father,Gen. 37.2.4.5.14.28. next there was Iacobs fond and invidious distinction of him in his apparell; heere Ioseph himselfe, and Iacob his Fa­ther by a mediate and intercedent act give ground for rise unto this malice; there is likewise the immediate act of God in presenting further arguments thereunto, Iosephs dreames sent by God, and Iacobs owne divine exposition thereof, the oportunities given unto them to perfect the acts of their hatred; were Iacobs sen­ding him to see his Bretheren, and the passing by of the Midianitish Merchants: The last dealing and acti­on [Page 7]of God in the beginning of sinne is by Gods Con­course, which is necessary to produce every act, since there is nothing that can have any being, but from the first and chiefe cause and being, God, which con­course of Gods, is not an immediate influence upon the second cause, man; but the action of God con­currently flowing upon the effect of his creature, man; so that one and the same common effect, is produced by one and the same concommitant action of God and man together, being joynt efficients,Vid. Scot. 2d. 37. q. 2. sect. Etsi objicitur. and neither without the other, and this concourse God denyeth not unto man, when he hath permitted an Act unto his ability and will; but Gods concourse is onely unto the act as such, not as it is a sinne, but an ability to doe such a thing, and this hath not the least mixture of e­vill with the act as sinfull; the malignity consisting in the execution or doing the act of sinne; so that the second cause, man, is causa totalis & solitaria, the whole and onely cause of the effect sinne; God be­ing causa potentiae ad actum, of the power as a strength to commit sinne; but not causa potestatis or actus, not the cause of a Lycense to sinne or the Act in sinning: Man then acting without the first cause, God; it be­ing in mans power then to act or not to act: In this sence the Psalmist is to be understood, Psalm. 105. v. 25. The Lord is sayd to turne the heart of the Aegyp­tians, to deale subtilly with his servants: The Aegyp­tians had ability and will to oppresse Gods people, and so farre Gods concourse; but not in their hatred and ill dealing with them, which therefore God se­verely punished.

Now the ground of Gods permission unto the abi­lity [Page 8]and will of man to doe evill, of the administrati­on of Arguments and opportunities thereunto, and of his concourse is the tryall of mans obedience unto God: There being planted in man a receptive power to entertaine divine grace, and the meanes thereof offered, he being endowed with a capacity to embrace or reject them by his elective faculty usually called free-will, which amounts not unto a previous naturall disposition, much lesse selfe-ability to doe good, the corruption of naturall mans will, alwayes carrying him captive unto sinne; but unto a free concurrence with grace offered, and unto a voluntary power of subordi­nate cooperation therewith, in the assistance whereof (onely) he hath strength to make resistance against e­vill, and a possibility of performing prescribed holy duties, unto which God (in his infinite and meere mer­cy through Christ, not by any proportion of worke or menit) hath by promise ensured a gracious accep­tation, and rewards glorious and eternall. Behold (saith God) unto the Israelits, I set before you this day a blessing and a curse; a blessing if you obey the Commandements of your Lord your God, which I command you this day, and a curse if you will not obey the Commandements of the Lord the God. Deut. 11.26.27.28. So speakes our Saviour, He that beleeveth and is baptized shall be saved; but he that beleeveth not shall be damned, Marke. 16.16. God hath done his part, in that with the Prophet, he hath shewen us what is good:Michah. 6 8. If there were no per­mission of sinne,Chrysost. then there were no tryall, if no try­all no conflict, and if no conflict then no Crowne. That which is tearmed evill or sinne (saith St. Aug.) [Page 9]being well ordered and placed in its proper seate,Illud quod mal um dicitur be [...]e or­dinatum, & loco suo positum, emi­nentius commendat bonum, ut magis placeant, & laudabiliora sint bona­dum comparantur malis. Aug. Enchi ad Laurent. c. 11. doth more emi­minently commend that which is good; in that good things doe the more please, and are more praise worthy, when they are compared with evil things. Good and badd are before us, we chuse the good whilst wee strive against the evill;1. Cor. 8.12. for the willing mind is that which procures the acceptation with God; and this if every man hath not, it is through his owne default. Th [...]re is no man to bee excused as though hee would, yet could not,Neque enim quisquam poterit ex­cusari, quasi voluerit, & non potue­rit, cum constet cum idcirco non po­tuisse, quia noluit. Chrys. in ser. de Zachaeo. when it appeares that therefore he could not because he would not, sayes Chrysostome And as in the begin­ning of sinne, so Gods dealing or action appeares in the progresse of sinne, and that in a two fould Act of his providence; First in the direction of sinne: Secondly in the limitation thereof: God doth all things in Measure, Number,Wisd. 11.21. and Weight: his powerfull, just, wise,Wisd. 8, 1. and sweet Order and disposition of sin appeares:

First, in the direction of sinne, and that two wayes,Prov. 16 9. first upon that object, secondly,Jer. 10.23. upon that end God himselfe onely pleaseth; First, upon the object, as when God per­mits not unto a sinner to make every man indifferently the object of his malice, bu [...] such perticular persons onely as God shall direct him upon: S [...]tans malice was directed by God against the strongest, and most perfect piece of humane piety, Job: The King of Babylon using divina­tion, and consulting with the intralls whether hee should make Warre with the Ammonites or Judah;Ez. 21.19, 20, 21. God so dis­posed the whole course of the Divina [...]ion, that the signes and results were for the War against Judah. The divine disposition of a like attempt, of that most subtile adversary [Page 10]Christianity ever had, is a parallell instance; such an en­quiry of Julians, concerning the successe and continuance of Christian Religion; was answered with the manifest signature of those Emblemes which spake Government and Eternity.Nazian. Invect. 1.

And as upon what object God onely pleaseth, so he di­recteth sinne unto that end, hee onely pleaseth; and not what the party sinning intends: So Joseph tels his brethren, As for you, yee thought evill against me, but God meant it unto good to bring to passe as it is this day,Gen. 50.20 to save much people alive; God designed the Assyrian, the rodd of his anger against Israel,Isa. 10 6.7. for their fatherly chastisement and cor­rection in Measure, howbeit the Assyrian he meant not so, but it was in his heart utterly to destroy, sayes the Pro­phet.

The malice of Herod, Pontius Pilate, of the Gentiles, and Jewes,Acts 4.27, 28. Deus voluntate, suas unqe bonas, implet per homi­num malorum [...] Suntates mal [...]s, [...]. 6.191. against our blessed Saviour, were as Saint Pe­ter, and Saint John tell us, by Gods counsell determined unto the worke of mans Redemption: Thus God by the evill wills of evill men; fulfils his owne good will, sayes Augustine.

The limitation or bounding of sinne, is an act of Gods divine providence, whereby he confineth sinne, that it extend not unto the various and boundlesse desires of a sin­ner; but so farre forth as God onely in his secret wisdome shall thinke fit: and this limitation is given unto sinne, by the circumscription thereof within certaine periods, of time, for the duration and continuance thereof; and within set bounds and distances of place for the extent thereof, God thus putting a certaine Measure and proportion unto sinne, both in the guilt and punishment thereof; There were times of ignorance, at which God winked at, but (there ensued a determined time by God, and that was the [...],) Now, (sayes the Apostle) hee exhorteth all men every where to repent:Acts 17.30. the rod of the wicked shall not alwayes rest upon the lot of the righte­ous: the Deuill had a Commission against Job, Ps. 125.3. but with [Page 11]a proviso and exception of his life, and therefore is it that God many times doth not hinder wicked men from the sinne as unto the intention,Job 2.6. but in the act, as unto the ex­ecution thereof; as God rescued Elias from Ahaziah, who sent diverse times to murder him: God hindred not Josephs brethren from the sinne, but from the act or execu­tion thereof: But God hindred David from the intention, not the act, as a power of execution,2. Kingst: when Saul his most confirmed,1. [...]m 24.6. cruell, and active Adversary was in his power, and from shedding Nabals blood.

Gods permission of the evill of sinne unto the power and will of man;Object. the administration of arguments,1. Sam. 25.22. and presentation of opportunities inciting thereunto,See Eccles. 5. v. 11. &c. his con­course with, and his direction and limitation of sin,Ps. 31. v. 8, 9. seeme to speake God the author of sinne,Isa. 5.4. which to thinke were the toppe of impiety, and even the apprehension dam­nable.

God sufficiently hindreth sinne when he giveth forth a knowne and received Lawe against it,Answ. and convenient meanes and helpes of grace to performe that Law; so that man is onely wanting unto himselfe: For as unto Gods permission that is not the efficient cause of sinne, (sinne being done not without Gods will,Non fit preler [...] ­jus voluntatem quod etiam contr [...] ejus fit volunta­tem, Euchir. c. 100. which yet is done against Gods will, as Aug. tels us.) In regard it is but the suspension of the more powerfull impediments of sinne, neither doth God by deficiency, by being wanting unto man, occasion sinne; the many offers and frequent suggestions of Gods spirit alwayes presenting a present and sufficient assistance of grace,1. Cor. 12.7. if it have not beene abu­sed, for if wee walke in the spirit, wee shall not fulfill the lusts of the flesh, Gal. 5.16. But when we grieve the holy spirit of God, quench the operations thereof,Eph. 4.33. and doe des­pite thereunto,1 Thess. 5.19. it is our owne act that it leaves us, and a­bandons us up unto the evill of sinne.Heb. 10.29. The administration of arguments, and Presentation of opportunities unto sin, is no cause of sinne, but the knowne and forewarned try­all of mans obedience, Gods concourse is but unto the act [Page 12]not the sinne; ability to doe an evill act being a naturall good,Scot ulis [...]pra. but the execution thereof a morall evill, Gods di­rection and limitation of sinne proclaime his power and wisedome:Divina providen­t [...]a [...] i [...]a di­s [...]im [...] pee [...]ato [...], sed quta ipsa or [...] ­nat cum pecca [...] ­rint, in Psal. 7. most sweetly Saint Augustine, That directi­on (saith he) is to bee attributed unto the divine provi­dence, not that it maketh sinners; but that it ordereth, and ruleth them when they have sinned. To rub out this puce graine out of the eares of difficulty, and make it mandi­ble for any of an intellectuall gust, Gods dealing as unto the evill of sinne may by way of similitude, and such as our Saviour himselfe used,Mat 21.23. thus bee illustrated: A temporall Prince empowers some select subjects,Mat. 24 48. for their owne and the common good, with the disposition of his revenu [...]s, the command of his fortresses, and government of his Real [...]s, yet these great Tru [...]ees abuse this power, em­ploy it un [...]o the pr [...]judice of their Prince, divest him of all Regall authority, beare their fellow servants, and com­mit all insolencies; the Prince thus empowering them is the chiefe and principall cause of their ability to doe e­normous acts, in that he consigned such a power into their hands, and presented such opportunities for the effecting them; yet the Prince is not the cause of the enormities committed by Them, for his concurrence was onely unto their owne and the publique good, unto which they were empowred, not as unto their sinfull actions, which slow from the perversenesse of their owne wils, their power was from him and so far forth good; but the whole abuse ther­of was from themselves, and so far sinfull: neither could a tryall of their loyalty have beene made, unlesse such a pow­er had beene conferred upon them, the abuse whereof makes themselves the whole and sole cause of the evill of their sinne, disloyalty, and of the evill of the punishment due thereunto: So is it betweene God and a sinner; but our temporall Princes have not so much of omnipotency to direct and limit the abuse of the power once given, that onely can the supreame Monarch, God doe; so that they should trust forth no more power then they were able to [Page 13]direct and limit [...]: yet neither is the direction or limi­tation of this power in them that abuse it.

Thus God doth the evill of sinne, God is likewise sayde to doe the evill of punishment, and that by his owne in­fliction of punishment for sinne, as an evill, and because the evi [...]l: the punishment of sinne being an act of Gods providence, whereby sinne according unto the divine ju­stice receiveth the reward designed by God as due there­unto, which are paines or punishments, either temporall or eternall: temporall punishments are either corporall, or spirituall; corporall punishments are either nationall, as that irkesome and unavoidable reproach the Jewes lye under; the English sweate which followed the English,Job 34.29. and none else over the whole World,Zacheut Rom. Qu [...]st. medicoleg or proper unto a fa­mily as Gehazi his Leprosie; pinching want that prosecu­ted Elies posterity, and these may bee either immediate from God, such were the Egyptian plagues,Exod. 8.19. which are therefore called the finger of God: such was the Pestilence in the time of King David, tearmed the hand of God,1 Kings 24.14. be­cause that in such judgements the action of the first cause God is onely visible: So likewise the workes of the Devil against mankinde, as possession, or suddaine disasters wrought by him, are called Gods hand,Job 19.21. so Job acknowledg­eth them, because a spirituall instrument lesse apparent is employed by God.

Corporall punishments are also mediate, wherein the action of second and inferiour causes are more visible, al­though they doe but serve and are subordinated unto the action of the first cause God, such are sicknesses of the bo­dy, losse of things temporall, poverty and the attendants thereof, nakednesse, hunger, thirst, and that huge route of common calamities attendant upon mankinde; such are the oppression of a Nation by an enemy, with the many sad effects thereof, of a perticular person by an Adversa­ry, with the distastefull consequences thereof, in both which there is the divine justice inflicting the evill of pu­nishment upon a people or person, for the evill of sinne, [Page 14]by a mediate and instrumentall cause; which onely act in the power of the first cause; from whom their power re­ceiveth its duration or continuance, and the extent of the magnitude or greatnesse thereof:Sie fit ut malus [...] & malus Angelus divina providemia mili ton [...], sed nes [...] quid bons de ill [...] op [...]r [...]tur D [...]s, lib, de Agone Christ [...], 7, Isa. 10.5. Is [...]. 10.10, 26. So it comes to passe (saith Aug.) that both wicked men and evill Angels serve the divine Providence, but they know not what good God workes by them. Thus the Assyrian is called the Rod of Gods anger, wherewith he whipt the children of Israel, the Razor by which hee would shave them; Midian a scourge by which God would correct his people: God pu­nished David by Saul, by Absolon; Solomon by Jeroboam, this is an employment which God hath for malicious men, which all that professe Christ should observe, that oppres­sours and malicious adversaries the ordinary iustruments, whereby God will punish particuler persons, are declared by the Psalmist to be the wicked which are Gods sword, Psal 17.13.

Since all these judgements immediately or mediately are from God,Object. and are the due punishments of sin, wee ought no wayes to prevent or oppose them, for who hath resisted Gods will, but to submit unto the increase of in­firmities, the growth of calamities, the tyranny and force of enemies Nationall and personall, and this course will be the dissolution of all Estates.

In the providence of God in the punishment of finne,Answ. there is a twofold respect considerable: First, the act of Gods revealed will: Secondly, the Act of Gods secret will: When the mentioned punishments are inflicted up­on us, it is evident that they are for our sinnes, they are the acts of Gods revealed will; but of what continuation or extension they shall be of, we know not, that is the act of Gods secret will: and therefore (after humiliation be­fore God) wee should seeke remedyes against ing [...]uent infirmities, prevent emergent calamities, oppose the in­vasion of an Enemy,Psal. 118.17. and the incroachments of an Ad­versary.

Spirituall judgements in this life inflicted and done by [Page 15]God, the evils of punishments for the evils of sinne, are as when one sinne is punished by another, or so as when a former may prove the occasion or cause of an ensuing sin, and thus doe sinners proceed from evill to evill,Eph. 4.18. as the Prophet speakes, Jer. 9.3. Obstinacy and malicious con­tinuance in sinne,Rom. 1.21.24, 26, 28. is punished by darknesse of the under­standing, and hardnesse of heart, a giving men up unto the lusts of their owne hearts, unto vile affections, and unto a reprobate mind, yea the proportion of Gods judge­ments is most observable, the resistance and grieving of Gods Spirit,1 Sam. 16.14. is punished with the dereliction of Gods spi­rit, the want of the assistance of grace, and immission of an evill spirit, as in Saul and the Syco­phant Prophets,Deus induravit cor Pharonis non, in sundando malitiam, sed subtrahendo gratiam, Aug. so God hardned Pharoahs heart, not by infusing sinne, but by sub­stracting meanes of Grace so often a­bused.

Elies sonnes would not hearken unto the voice of their Father, because the Lord would slay them: Sometimes to doe in God (saith a Father) is in anger to permit that which he hath forbidden to be done:Aliquando facere Dei, est id, quod fieri prohibet irascendo permittere: Greg. m. l. 25. in Job c. 13. Quis tam impiè desipiat ut di [...]at, D [...]um ma­las bominum voluntates, quas voluerit, quando volu­ [...]rit, ubi voluerit in bonum non posse convertere, sed cum facit per misericordiam fa­cit; cum autem non facit, per jndicium non facit, Enchir. c. 98. Can any man be so wickedly foolish as to say. That God cannot con­vert unto good the evill wilt of men, which he will, when he will, as he will, but when God doth so, he doth so in mer­cy, and when he doth not so, in justice he doth not so, sayes Aug.

Eternall judgements the evils of pu­nishments for the evils of sinnes, are ei­ther pana damni, the punishment of the losse, which is the eternall want of the most glorious, comfortable and beatificall vision, of alwayes beholding the face of God (the greatest torment of the damned) or pana sonsus, the tormente to be inflicted upon the soule and body de­scribed unto us in Scripture, by unquenchable fire, flames, [Page 16]everlasting burnings, intollerable heate, weeping, wail­ing, gnashing of teeth, chaines, perpetuall darknesse, the never dying worme of conscience; from all which,

The evill here meant especially, is the evill of punish­ment, and of all temporall punishments, the greatest, Warre; as appeares by the proclaiming thereof by the sound of a Trumpet (that warlike Instrument) v. 6. by the tumults and oppression it should occasion, v. 9. by the poverty and devastations it should bring with it, v. 11. Warre is the evill of punishment for the evill of sinne, in­flicted by God, for it is God that createth peace, and ma­keth evill, sayes the Prophet Isa 45. v. 7. that is Warre, as from the Antithesis in the place, in the opposition of evill (of which Warre is a species) unto Peace appears: Warre is a destruction come from the Almighty, Isa. 13.6. all calamities occasionable by Warre in the many woefull eff [...]cts thereof, murther, desolation, rapes, rapines, pover­ty, hunger, nakednesse, violent death, with all that hudge rabble of the ill favoured miseries that waite upon that, are the sowre fruits of sweet sinnes, the evils of punishments for the evils of sinnes, the Lord doth them: War is Gods rod with which he whippeth a people for the evill of sin, Isa. 10.7. and more sharpe then Famine or the Pestilence it selfe;2. Sam. 24 13, 14. it never happens without Gods direction, being Gods sword in an enemies hand, cz. 21.9. The Assyrian Generall Rabsekeh tels the Garrison of Jerusalem,Ez. 21.9, 10, 11, 12. that it was God sent him to destroy that place:2 Kings 18.25 Ecclesiasticall History tels us, that a certaine devour Monke meeting A­thalaricus the Goth upon his march towards Rome endea­voured to perswade him to spare the City, and not to make himselfe the author of so many miseries,S [...]zom. li. 9. c. 6. and evills as would ensue; unto whom the Barbarian replyed, that he undertooke this thing unwillingly, for there was one who urged and commanded him to destroy Rome: If [Page 17]men were wise (saith Saint Aug.) those sharpe and hard things which they have endured from their enemies,Cum potius deberent si quid rictè saperent, illa quae ab ho­stibus aspera, & dura per­pessi sunt; illi divinae provi­dentia tribuere, quae solet corruptos hominum mores bellis, emendare, & conterere. Aug. C. D. c. 1. l, 1. they would attribute unto the Divine Providence: which useth to amende and breake the corrupt manners of men by Warres: So that we see Warre, the evill here especi­ally intended, is the evill of punishment, for the evill of sinne: The last enquiry then will be to know why God is here said to doe this e­vill, (the evill of punishment, Warre) in a City: The Ci­ty upon which God here threatneth to bring the evill of punishment (Warre) upon, was the City of Samaria; the Metropolis of the Kingdome of Israel, v. 12. A place wherein nature and Art equally contended which should contribute the greater strength unto, being situated upon an hill, and therefore chosen by Omri for the chiefe seate of his new erected Soveraignty:1 K [...]ngs 16.2 [...] This City in humane conjecture, by all advantages placed farre above the gun­shot of danger; God here subjecteth unto the fury of Warre. To doe the evill of Warre in a City, especially in such a City; notably magnifies the power of God in pu­nishing, and shewes the greatnesse of his punishment it selfe.

First it advanceth the power of God unto the highest pitch of our consideration, in that Cities farre above all other places seeme secured from the fury of War; King­domes and Countries (in which are great number of poor Villages, and a dispersed (for the most part) naked peo­ple in scattered habitations) lye open to the fury of Inva­sion, and inroads of Enemies, whether Forraine or Civill; Citizens can more suddenly joyne together, as being peo­ple more contracted into a neare neighbourhood of dwel­ling, which besides that it begets familiarity and affection, common interest and preservation linkes them together, and engageth them unto mutuall offence and defence; besides this that Citizens and people of the same City, are [Page 18]united in one language and speech, the same Lawes, a like liberty in one forme of government, and in a concord in Religion; (then wh [...]ch nothing can more strongly unite a people:Nibil G [...]man [...]s Dei culto­ [...]e [...] aqu [...] inter se conciliat, at­qui [...]on [...]tes de Deo sen­tentia. Na [...] Orat. 1. de pace.) all which serve as so many strong tyes and indissolu­ble bands to bind Citizens together in the common opposition of an Enemie; and in the prevention of the miseries of Warre: Adde hereunto, that Cities are compacted, and rich Circuits, fortified with wals and workes strength­ned with ports, furnished with Towers and [...]or [...]s, stored with money, [...]ition, and all warlike preparations; all these accommodations seeme to speake Cities impreg­nable, and may make Citizens d [...]efea [...], and the fury of Wa [...] and so probably did Samaria, for it c [...]uld not be forced [...]y Benhadad the King of Assyria his [...]t [...]ge Host; though preached with u [...] paralleld ex [...]remi [...] of Famine, in the Reigne of Jeho [...]am, 2. Kings 6. and [...]ards en­du [...]d a [...] y [...]ar [...]s S [...]ege, by Shalmaneser 2 Kings 17. [...] the evill of War upon such a City, seems aspec [...] [...] of Go [...]s power.

[...] the greatnesse of the punishment, wh [...] i [...] Metropolis and m [...]er City is lost, the stake of the whole Kingdome seemes left and when the rage of Warre [...] upon a City, scarcely any [...]scape with life [...] Kingdome and Countries yeeld many hiding places, diverse C [...]ve [...]s shelters, and safe retirements, so that ma­ry even in the heare of Warre doe secure their persons, and so [...]; there being lesse of danger in losing a bat­t [...]ll in the field, then a City in an assault; as wee may ob­serve in the Benjamites of Giboah, [...]udg [...]. 47. Joshu [...] 8. and the Citizens of Ai; for in a City th [...] is sto [...]med none can promise to himselfe life, much lesse his fortune, both lying at the mercy of the me [...]c [...]sle soldie [...]s: and so fared it with the stronge City of Samaria, as the Prophet in the 12 v. prophecied, those that hid themselves in the most secret corners should after be plucked out by the eares: It was not many yeares after [Page 19]that it was taken by the King of Assyria, all the inhabitants thereof ledde away captive into a farre Kingdome, new Colonyes placed in their stead, [...] Kings 17. and Israel destroyed from being any more a Kingdome: And this was the evill of punishment, Warre, for the evils of their sinnes: The Pro­phet Amos shewes us what these evills of their sinnes; that is, their Nationall and particular evils of sinne were, which brought these evills of punishment Warre, upon them: That Samaria abounded with all manner of sinnes which beget punishments, is not to bee doubted: But those nototions and particuler evils of sinne that brought this evill of punishment upon the Kingdome of Israel, e­specially the Metropolis thereof Samaria, are brand­marked forth unto us by the Prophet, in great and legible letters, to be foure. Amos 2.6. And these were,

• 1 Oppression, Amos 2.6. and Amos 5.7.10.
• 2 Sacriledge, Amos 2, 8, Amos 4, 4.
• 3 Corruption of the worship of God, in Doctrine and Discipline, Amos 2, 11, 12.
• 4 They had no sympathy or fellow feeling of the suffer­ings of their brethren, they were not grieved for the af­fliction of Joseph, Amos 6, 6.

These were the evils of sins which brought the evils of punishments War upon Samaria.

We have now had (as the Israel [...]s [...]ir Manna) this portion of Gods word layde out before us in the Doctri­nals,Exod. 16 let us (as they did) gather every man according un­to his eating, collect what befits our severall practice [...] hence then are we informed:

First, of the great wisedome of God, (for the tryall of mans obedience, and the examination of his subjection unto him, and the divine rule of his will) in the permissi­on of the evill of sinne, the administration of Arguments and presentation of occasions herunto, and his concourse therewith.

Secondly, that Gods permission of the evill of sinne and sinnefull actions, no wayes inferres his approbation [Page 20]of, or any wayes make him the Author of sin,

Thirdly, the infinite wisedome and power of God is showne in the direction and subordination of the evill of sinne, unto his owne holy will, and the limitations of the evils both of sinne and punishment, in the duration and extension thereof unto his owne good pleasure, which eminently serves unto the great illustration of Gods glory: To bring good out of evill, that being an act peculiar un­to Gods omnipotency: Man must not doe evill that good may come of it, the direction and limitation of sin is not in him: That is Gods worke, we must let it alone for ever: It is he onely who can bring good out of evill; who hath judged it better to bring good out of evill then to permit no evill at all;Melius judicavit Deus de malis benefa [...]re, quàm ma­la nulla permittere: Neque enim Deus cum summè bo­nus, [...]ilo modo sineret, mali esse aliquid in operibus suis, nisi usque ad ò esset omnipo tens, & boxus ut beneface­ret etiam de malo. Euchir. s. 27. for God being most good would suffer no evill to be in his whole workes, unlesse he were so omnipotent and good, that hee could bring good out of evill, sayes Saint Aug.

Fourthly, hence likewise may wee be informed of the great justice of God; for t [...]e evill of sinne in inflicting the evill of punishment, which whether temporall or eternall, corporall or spirituall, imme­diate by Gods owne hand, or mediate by Satan, or wicked persons Gods instru­ments, are all from God the direct consequences of sin, and effects of divine Justice; for the correction and a­mendment of sinfull men, or their destruction.

Fifthly, hence likewise may be discovered the stupen­dious malignity of the evill of sinne, which drags upon mankinde so numerous and horrid punishments, all which doe not yet satisfie the justice of God against sin, which that alone sacrifice of Christ Jesus, once offered up a ran­some and satisfaction for our sins onely doth; in whom a­lone God will be well pleased with us.

Sixthly, Here we also learne that War is one of the prin­cipall evils of punishment for the evill of sin:

Seventhly, that to bring the evill of Warre upon a po­tent City, argues both the greatnesse of Gods power, and of that punishment: This likewise checks and confutes,

1 The great impiety of such Christians, (if they may be so called) who would make God the Author of sin.

2 The Manichees, who would have God to divide the government of the World with the Devill;Epiph. Ha [...]es. 66. & Aug. de Ago. Christ. cap. 4. fancying two Beginnings of all things without Beginning; one of good, God, and the other of evill, the Devill; that these two did all things, the one all good, the other all evill; whereas we see that the permission of sinne is from God, and that the whole order and Regiment of sinne depend upon his singuler Providence.

3 Hence also (against the Manichees) that sinne is the onely evill and not the Devill;Joh. 17 [...]. 1 John 5.18. for although the Davil be called the evill one, hee is not so meant in the state of his Creation (in which all Gods creatures are good) but depravation; for he was placed by God in the front of the most perfect creatures,Naturae omnes quoniam na­turam prorsus omnium con­ditor summè bonus est, bonae sunt. Ench. c, 12, and therefore called Lucyfer the morning Starre, the chiefe of the wayes of God, but from the corruption and malignity of his evill will, he is called the [...]vill one, be­cause he first brought the evill of sinne, both into Hea­ven, and into the earth:Isa. 14.13. But the Devill say they sinneth from the Beginning, 1 John 3, 8,Job 40 19. and therefore hee was created evill:Isa. 14.14. the Devill saith Saint Augustine is not to be thought to have sinned at the instant or beginning of his creation;Gen. 3.5. but he sinned at the begin­ning because from his Pride sinne began:Diabolus non ab initio ex quo creatus peccare putandus est sed ab initio peccat, quod ab e­jus superbia caperit esse pec­catum. Aug, l, de civi, D, l, 11, cap, 15, Institutione Dei bonus, suâ malus 26, cap, 26, Joh. 6.70. Joh. 8.44. Ʋbi supra. by Gods ordination he was good, through his owne will he became evill, and wher­as Iudas in Scripture is called a Devill, and some of the perverse Jewes to bee of their Father the Devill; It is to be under­stood that they were such by immitation, not Nature, sayes Epiphanius: The Devill can doe no evill of himselfe or by his owne power, for [Page 22]as unto the evill of sinne, he cannot by any inward sug­gestion or operation, or immutation of the phancie or sen­ses (unlesse in case or possession) promote it, neither can he any wise cause sinne, but either by perswasion thereun­to, or proposing some thing as desirable. The D [...]vill con­quers or overcomes no man but by a fel­lowship in sinne;Demon non aliquem vincit aut subjugat nisi societate p [...]ccati. Aug de C. D. l. 10. c. [...]1. when sub signo by out­ward signes, he discovers the inward af­fections, and can present objects sutable unto them, and can onely promote sinne, qua ad actum, Tho. Aq. 1. secundae q. 75.8. as unto the act, non qua ad peccatum, not as unto the sinne: As for the evill of punishment, the Devill is onely the executio­ner of Gods wrath, for the evill of sinne. Devils (saith the Wise man) are the spirits of Vengeance,Eccles. 39.28. which in their [...]y lay on sore stroakes, in the time of destruction they poure out their force, and appease the wrath of him that made them: The Devill can doe no more, then hee hath warrant for from God, who hath his Hooke in his Nostrils,Job 41.2. and suffers him not to act any thing without his speciall Commission;Mark. 5.12. hee could not enter into the Swine without our Saviours license; so that although the will of the Devill is alwayes most unjust, yet his power is alwayes most just, for the boundlesse malignity of his corrupt will is from himselfe, but his power still from God the foun­taine of justice, who directeth and limiteth it. God as he is the most good Creator of all good crea­tures (sayes Augustine speaking of De­vils) so he is the most just Orderer of all evill wils,Deus sicut bonarum creatu­rarum optimus Creator est, ita malarum, voluntatum justissimus Ordinator est, ut cum malè illae utuntur Na­turis bonis, ipse benè utatur etiam voluntatibus malis. Aug. de Civit. D. l. 11. c. 17. that when they use their good natures evilly, he useth even their evill wils happily.

4 Hence likewise may be refuted that grave and supercilious error of the revi­ved Stoiques of our times, who hold an inevitable Destiny, chained unto all acti­ons and events, by an indissoluble necessity; whereas we see, the evill of sinne is by permission onely, and the [Page 23]evill of punishment is but the consequence of that, which in it selfe is but Accidentall.

5 This likewise serves a ground of confutation of such who hold Contingency and Chance in all things subluna­ry, unto which unchristian opinion they would gaine Au­thority from that of the Wise man; That in all things there is Chance, Eccles. 9.22. Which is to bee understood unto meere humane conjecture onely, and for that the certaine causes of events (like those of Sympathy and Antipathy) are hidden from us, which otherwise have their proper causes; for God is not Otiosus rerum spectator, a looker on onely upon humane affaires, and like Gallio to care for none of those things that happen upon earth; for his infi­nite and alwayes ever active Providence extends even unto the most meane and interiour of his Creatures; even the least lot that drops into the lappe is disposed by him:Prov. 16.33. Sparrowes are not so gotten by him, the Lilies of the field are cared for, and the hayres of our head are numbred by him: That is, to shew us, that whatsoe­ver men account must vile and despicable is governed by divine Providence.Hoc enim dixit, volens osten­dere, quicquid vilissimum ho­mines putant divinâ provi­dentiâ Gubernari. Aug. l. de Ago. Christiano, cap. 8. De­us qui nimirū dum sit se [...]per omnipotens, sic intendit om­nibus ut adsit singulis: sic adest singulis, ut simul om­nibus nunquam desit. Sic summaregit ut ima non dese­rit, sic imis presens est, ut a superioribus non recedat. Gre. M, in Job l, 16, cap, 5, That of holy Gregories is an ample and pi­ous acknowledgement of the plenitude of divine Providence. God saith the Fa­ther, being alwayes omnipotent, so heeds all things, as though hee were present with every thing; he is so present with e­very single and perticular thing, that he is never wanting unto all things [...]oge­ther: and a little after, hee so governes great matters, that he forsakes not small things; hee is so present with inferiour things, that hee goes not from great mat­ters.

From this joynt survey of the evill of sinne, and of the evill of punishment, wee may perceive, the convenien­ty of all Christian and earnest exhortation unto all men; [Page 24]carefully and industriously to decline sinne, to flee it as the onely hurtfull thing unto us, the evill of sinne which encompasseth us with so many evils of punishments, and this we may endeavour by the practice of these short di­rections.

First, By a Christian and awefull circumspection, and an holy jealousie over all our actions, that sinne insinu­ate not into, or mix it selfe with them; this will preserve us in the first onsets or beginnings of sinne, whether by open invasion, or by secret attempt, and practise, and this we may doe by a curious and dayly examination of all our actions, to take the most strict account of them we possi­ble may; Next to make an even reckoning each day, by unfeigned Repentance unto God, of these our dayly tres­passes and debts, in thought, word, and deed, which en­gage us unto these spirituall payments, the evils of pu­nishments, for the evils of our sinnes; this course will free us from the dominion and servitude of sinne, in sinning, in the inclinations unto sinne, and in the punishments for sinne.

Secondly, By most humble, earnest, and frequent pray­er, for the divine assistance of Gods spirit, against the e­vill of sinne; prayers (like Jonathans arrowes) never returne empty without some supplies of Grace to ayde us against sinne: This course will cause continuall discove­ries of sinne, and of the danger thereof unto us, and de­fend us against the power thereof; especially let us pray that when opportunity to sinne is present with us; God then in mercy would take from us a will to sinne; and when wee have a will to sinne God would graciously re­move the opportunity from us, and interpose such power­full impediments that wee may not compleate an act of sinne (especially of a grievous sinne) against God.

Thirdly, Let us strive to gaine the power of a godly habit, by a constant and continued practice of all holy and pious duties, contemplative and practique; this will make sinne odious, and the acts of piety most delightfull [Page 25]unto us, surely the many evils of our past and impending punishments, may serve as so many powerfull arguments to prove the necessity, and perswade unto the dractice of their Christian duties: How have we been whipped, and sharply scourged by God through Warre? How hath God for our sinnes denyed successe unto the most just cause; and rendred our Loyalties as uselesse and unserviceable un­to our Prince, as prejudiciall unto our selves?Dan. 8.12. how farre hath hee stretched his permission unto our more sinnefull Adversaries to oppresse us engaged in the most righteous Quarrell? It is Gods punishment for our sinnes, it was Gods act, it is from him that a people are minished and brought low through oppression, affliction, and sorrow;Psal. 107.39. whence we may see that although, the will and malice of our Adversaries hath beene most unjust against us, yet their power hath beene most just, because that was from God; (as Saint Augustine speakes of the Romans against the Jewes) Their wickednesse was made Gods Axe to hew us: The wicked man puffeth at his enemies,Impietas eorum tanquam secu­ris De [...] facta [...]st. in Psal. 73. because Gods judgements are farre above his sight, sayes the Psalmist; their power was to punish us for our sinnes; the conside­ration whereof may serve a just ground to exhort us unto these Christian acts ensuing.

First, unto a submission of our selves unto Gods will, in all our pressures: Secondly, unto the principall applica­tion of our selves in them unto God: Thirdly, unto a pa­tient expectation of Gods mercy and succour in them: Fourthly, unto a breaking off from those sinnes have occa­sioned them.

First, Let us cheerefully submit our selves in all these past and impending calamities unto the will of God: A­ged Ely when those terrible judgements were denounced against himselfe and his family, thus resolves,1 Sam. 3.1 [...]. It is the Lord let him doe what seemeth him good: So holy David in his flight from the unnaturall conspiracy of his sonne Absolon signifies his submission, and the ready resignation of his own will unto Gods will; Here am I (saith he) let the Lord [Page 26]doe unto me as seemeth good unto him: 2 Sam. 15.26. Wherefore should a man complaine for the punishment of his sinnes, Jer. 3, 39. Such are all our present calamities unto us, and shall we receive good at the hands of God, and shall wee not receive evill, saith Job unto his foolishly repining Wife? Lupus the Bishop of Rome saluted Attila, Job 2.10. who depopu­lated Italy, with a salve flagellum Dei, welcome thou whip of God: A due regard unto the providence of God, without which nothing can happen unto us, is the best le­nitive in all dolorous Occurrents; this like Moses wood will sweeten Ma [...]a, the bitter waters of afflictions unto us; this is a sure stop unto all inordinate griefes, and intempe­rate sorrowes, it doth fit and establish our hearts, and dischargeth them of that great sinne of murmuring against God, as in David, I was aumbe, I opened not my mouth (saith he) because thou didst it: Psal. 39 9. This conforming of our owne wils unto Gods will, brings to passe that we stand perfect and compleate in all the will of God, Col. 4, 10. and will purchase unto us the supreamacy of all temporall blessings, an unspeakable contentation in all the things of this life, either by a most thriving and happy exchange of our owne weake and perverse wils, for Gods most perfect and bles­sed will; or it will procure a condescention in Gods will unto our wils, in either of which wee shall archieve those victorious Prophees, which alwaies waite upon that most glorious tryumph due unto a Christian conquest over our selves; so speakes the conscientious He­brew. Doe his will as thy will,Fac voluntatem, ejus sicut voluntatem tuam, ut ipse fa­ciat voluntatem tuam sicut voluntatem suam, fac vo­luntatem tuam sicut volun­tatem ejus, ut ipse irritam faciat voluntatem aliorum, propter voluntatem tuam. Drusins vet. sap. Gno. that hee may make thy will as his will; make thy will as his will, that he may frustrate the will of others, for thy will.

This conformity of our wils unto Gods is the absolute and free Monarchy of the eternall Monarch God in our souls, whose alone service is perfect freedome: This is the gift and assignation of our hearts unto God, whose just demand it is. My sonne [Page 27]give me thy heart; he hath given all unto God that gives this.

Next this gives an indefezible right unto Heaven: not every one that saith Lord, Lord,Mat. 7.11. shall enter into the King­dome of Heaven, but hee that doth the will of my Father which is in Heaven:1. Joh. 2.17. The World (saith Saint John) pas­seth away, and the lusts thereof, but hee that doth the will of God abideth for ever: And unto this cheerefull sub­mission of our selves under the good hand of God, let us adde:

Secondly, An immediate application unto Almighty God, and an humiliation of our selves before him, from whom these judgements come,Job. 16.2 [...] that hee would in mercy reverse them; this was holy Jobs practice, My friendes scorne me (saith he) but mine eyes poure out teares unto the Lord; because it was God that permitted his friendes to scorne him: so King David when foule mouth'd Shemei cursed him. David replyes unto Abishai, that would have kild the Rayler; Let him curse because the Lord hath said unto him curse David: 2 Sam. 16.10. Thus Jehos [...]phat environed with the multitude of his enemies, cryes out, Lord wee know not what to doe, but our eyes are upon thee;2. Chron. 20.12. but alasse how many of us like mad dogs bite at the stone, and looke not at the hand whence it was flung? whereas if we had recourse unto God as the first cause, he would reverse the decree against us, as hee revoked the Commission given unto the destroying Angell in King Davids time: Let us thoroughly humble our selves before God for the evils of our sinnes, and the evils of our punishments will cease:Micah. 6.8. When we walke humbly with our God.

Thirdly, Let us have a patient expectation of Gods mercies and succours unto us;Rom 5.3. patience is the proper and divine effect of affliction;Psal. 51.18. God in his good time will doe good unto Sion and build the wals of Jerusalem; and this appointed time with Job we are to waite for: Waite on the Lord,Psal. 27.14. be of good comfort and he shall streng then your heart, surely the patient abiding of the meake shall not [Page 28]miscarry, but bring forth a joyfull and mature issue; the frequent reading,Ps 62.5. and meditating upon the 37 Psalme, will easily suppresse the sedition and mutiny of our mur­muring and repining thoughts, at the prosperity of violent men, who shall not bee established upon earth: But let us with holy David, Ps. 123.2. as the eyes of servants look up to the hand of their Masters, and as the eyes of a may den unto the hand of her Mistresse so let our eyes waite upon the Lord our God, untill he have mercy upon us.

Lastly, Let us breake off the former evils of our sinnes, which have drawne these evils of punishments upon us: It is holy Jobs counsell, surely it is meet to be said unto God, I have borne chastisment,Joh 34.31, 32. I will not offend any more; that which I see not teach thou me; if I have done iniquity I will doe no more: Saint Paul when he was struck downe unto the earth by God, cryes out, Lord what wilt thou have me to doe?Acts 96. he was then forbiden to persecute Christ and to be converted; so we being smitten by the hand of God, if we enquire of him what hee will have us to doe, answer will bee made us, That wee must not persecute Christ, or crucifie againe unto our selves the Lord of life by our sinnes, but breake them off by righteousnesse, and repentance,Dan 4.27. and bee converted that God may heale us; Gods judgements heretofore like Jonathans signall arrows with David were shot beyond us,Acts 3.19. but now they are come on this side of us; so that most of us may say with Job, I have heard of thee by the hearing of the care, but now mine eye seeth thee;Job. 42. [...] 56. we have heard of God in his judge­ments towards others, but now our owne eyes see him in his judgements upon our selves; let every of us then with Job say, Wherefore I abhorre my selfe and repent in dust and ashes.

If wee desire a list of those sinnes for which God pu­nisheth a people with Warre, the evils of our present punishments, serve as an Index to referre us unto them.

First, Our inordinate excesse in meate and drinke, and [Page 29]luxury, in apparrell,Is. 5.11, 12 & 25, [...]6. Warre and desolation alwayes waite upon this sin, so the Prophet Isaiah cap. 5.

Secondly, Our unthankfulnesse for temporall benefit [...], plenty and the good things of this life, this sinne is atten­ded with Warre for a punishment thereof, Dent. 28.47, 48. Because thou servedst not the Lord thy God, with joyful­nesse and gladnes of heart, for the abundance of all things, therefore shalt thou serve thine enemies, which the Lord shall send against thee, in hunger and in thirst, and in na­kednesse, and in want of all things.

Thirdly, Our disobedience unto, and neglect of the good word of God, so much read and preached amongst us; this sinne brings Warre upon a people: As against the Jewes, Dent. 28. v. 45. Because they hearkned not unto the voice of the Lord their God, to keepe his Commandements and his Statutes which he commanded them, v. 48. Therefore should they serve their enemies.

Fourthly, The generall contempt of the Clergy, Gods Lot, whose contempt God interprets his owne, and will alwayes punish: Warre is the close comerade unto this sinne; this sinne brought destruction upon the Kingdome of Judah, 2 Chron. 26. v. 16, 17. They mocked the Messen­gers of God and despised his words and misused his Pro­phets, untill the wrath of the Lord arose against his peo­ple untill there was no remedy; Therefore he brought up­on them the King of the Caldees.

Many good men free from the least taint of these recited sinnes,Object. have notwithstanding beene deeply plunged in the miseries of Warre.

Besides that,Answ. that the best of Gods Saints may with the Lepers cry, Uncleane, uncleane; that Gods judgements (who can doe nothing unjustly) are a great deepe; that the sinnes of our Progenitors (of which wee are a part) or an approbation of sinne, or neglect of the punishment due thereunto in our power,Dan. 12 10. may involve the best of men in temporall punishments:Rev. 2.10.) All afflictions and calamities are not punishments for sinne, some are for the tryall of [Page 30]faith, and the addition of grace and glory unto Gods chil­dren: All things shall worke together for good unto them that love God (saith the Apostle) Rom 8.28. The love of God is the sole soveraigne corrective of the vitulency of affliction, and makes it wholesome and beneficiall unto us: Divinely Saint Augustine. Those that love God,In omnibus cum bonum in­venient, sive emendantem, sive consolantem, sive excer­centem, sive purgantem, sive Illuminantem: In Psalm. 124. shall finde him good in all things, whether (by afflictions) amending them, comforting them, exercising them, crowning them, purging them, or enlight­ning them.

But there is yet some thing lodged in those words seemes to guide us to a fur­ther application; the Prophet speakes of bringing the e­vill of Warre upon a City: That City was Samaria, the Metropolis of the Kingdome of Israel, and are not those sinnes which brought Warre upon her, visibly raigning in London our Metropolis: Samaria was chosen the seate of the new erected Kingdome of the ten Tribes of Israel, who withstood the Kingdome of the Lord in the hands of the sonnes of David. 2 Chron. 13.8.

London is chosen the seate of a new Antimonarchicall Government, by such who withstand the Kingdome of God in the hand of the sonne of King Henry the seventh, who united those bloody differences in the Houses of York and Lancaster, and of King James the peaceable, who u­nited the Kingdomes.

Samaria was the chaire of violence and seate of oppres­sion,Amos 3.10, 4. the Inhabitants of Samaria stored up violence and robbery in their Palaces, they oppressed the poore and crusht the needy; their wealth and power served them un­to oppression; and hath the wealth and power of this City of late beene more happily imployed? have not these been the chiefe Instruments to oppresse a most gracious and pi­ous Prince, to crush his poorer party, and overpower a good Cause? so that besides that they have divided with us in the guilt of those War-boading sinnes, inordinate [Page 31]excesse in meate and drinke, luxury, in apparrell, unthank­fulnesse for, and disobedience unto the word of God, and contempt of Gods Ministers; yet hath this City outvyed, and outbid us for Gods great judgement, (Warre) by one sinne more then we, oppression: and herein equald Samaria in her sinne: God in mercy prevent that shee par­take not with her in punishment, and grant unto this City timely repentance to prevent those great calamities which (as thick clouds bespeake raine and tempests) by many sad prognostiques ate threatned unto her: Looke upon her now, (not without earnest bowels) divested of all those things, wherein shee promised unto her selfe security, wherein she trusted, and in which her great strength lay; unity of affection is lost in her, there being so many diffe­rent Abettors of matters in Faith, as were diversity of o­pinions among the Heathen Philosophers about the Sum­mum bonum, August. which are reckoned above three hundred: Religion (the most firme and fast knot of concord) as in the Church of Sardis. hath a name (in her) that it is li­ving,Rev. 3.1. but it is dead; for that having itching eares shee hath multiplyed unto her selfe teachers, who differ as much in their judgements, as the builders of Babell at the di­vision of tongues, did in their language, scarce two of them speaking the same thing: Her ancient Lawes are turned into the arbitrary power of her passionate Rulers, her glorious Liberties and Priviledges are upon their death­bed, and at the last gaspe; the menaces of private persons being able to extort more Treasure from her, then by the intreaties of her borne Soveraignes in many ages could be borrowed from her: her chiefe strengths are made cau­tionary, her munitions aliened, her workes and fortifica­tions slighted: Behold her now (not without pity and teares) like poore Sampson, luld asleepe by the Harlot Da­lilah, the hands of her Government tyed behinde her, rea­dy to have the large and faire Nazarite lockes of her great and growing wealth quite cut off, the eyes of her Reli­gion puld out, and then shee will bee forced like him to [Page 32]grinde [...] the Mill for others food, be subjected unto slave­ [...] [...], and no ex [...]ectation of a fre [...]on [...] [...], bu [...] w [...]h burying her selfe with the Authors or [...] wo [...] [...] heir common mines: O Lord by the power of thy gr [...]c [...] effectually move the hearts of the people of this City unto repentance, that thou, O Lord, mayst remove from them th [...]se thy impending pu [...]nshments. Our Pro­phet to prevent this punishment of War from Samaria, in [...]he person of God speakes unto that City thus, Seek yee me and yee shall live, Amos 5.4. So if this City seeke God in her fo [...]er purity of Religion and his worship, and her former in [...]eg [...]ty of loyall affection unto the image of God in place and person, his sacred Majesty, shee shall live and continue in her ancient lustre and happinesse; otherwise it is no Enthusiasme from the evils of her sins, to infer the evils of her punishments; God grant that as among this people she was the first in the transgression and sin, so she may lead the way unto repentance in obedience.

But for these mighty Ones,A [...]o [...] [...] 1. The Kine of Bashan, that have nestled themselves in the Mountaine of our Samaria, let them as in a small Map behold the vast continent and large and yet undiscovered Regions of the evils of their sinne [...]; see if they have not outstript the Grandees of the King­dome of Israel in all their impieties.

Did oppression ever cry more loudly unto Heaven then now, did ever any professing the name of Christ so afflict and oppresse their poore brethren as these men have done? and that for conscientiously (for the greater part) adhe­ring unto their Soveraigne Lord; have not they oppressed the servants and subjects of our Lord the King, with in­supportable [...]ines, cruell mockings, filthy poverty, heavy bonds, close imprisonments, i [...]kesome banishments, vio­lent deaths? Surely were all History utterly lost, the pre­sent sufferings of the best Subjects would abundantly fur­nish posterity with as various as true examples of those many miseries mankinde is subject unto; and as though it were not enough with the Samaritane Potentates,Amos [...] 8. to drink [Page 33]the wine of the condemned; to glut and ful gorge themselves with their fines and fortunes, or as though the many prejudi­ces susteined by War were too little, like Syllas victory, the period of this war commeth greater cruelties against them: peace contends with war in cruelty and hath overcome it,Syllana victoria, &c. finite jam Bello crudelius in pace grassata est, &c. Aug. de C. D. [...]. 3. c, 28. Pax cum Bello de Crudelitate certavit, & vicit: Illud enim prostravit Armatos ista nudatos. Bel­lum erat ut qui feri [...]batur si passet feriret, pax autem non ut qui evaserat viveret, sed ut moriens non repugnaret, ibid. for that overthrew armed men onely, this naked men. The condition of the war was that he who was wounded might strike and wound againe; but the condition of this peace is, not that he who escaped the fury of war should live, but that dying hee should make no resistance: Yea it notoriously superads unto the malignity of all their in­solent oppressions, that they impiously and impudently countenance them with the face of equity, thus (as the Rulers in Samaria) turning justice into wormwood, and esta­blishing iniquity by a Law: and of what an infinite extension this their iniquity in oppression is, appeares,Amos 5.7. in that it not onely reacheth unto mens lives and temporall e­states,Psal. 94.20. but even their soules and that great interest of future blessednesse; in the committall of that sin of farre more visible deformity and worse aspect even then murther, Sacriledge; 2(which by so much exceeds murther in guilt, as the concerne­ment of the soule is to be preferred before that of the body,) whereby they have seized into their hands Church mainte­nance, not onely destroying (as the Heathen persecutors did) Presbyteros, the Priests, but with Apostata Julian, ipsum pres­byterium, the very Priesthood it selfe, killing both Learning and Religion in the root, by the taking from it that double nourishment ordained by God for it, both the reward of main­tenance and of honour,1. Tim. 5.17. Ecclesiasticall endowments and digni­ties; and to further this sacrilegious designe, they have as Je­roboam cast out the Priests of the Lord, the sons of Aaron the Levites, the Orthodox Clergy,2. Chron. 13.9. (who have left their possessions to adhere to the house of David, 2. Chron. 11.13, 14. and preserve Loyalty) and made unto themselves Priests of the lowest of the people; the [Page 34]lowest and most despicable, either in ability or integrity, be­cause these low men prove the best setters for their sacrilegious purposes, and therefore as Jeroboam did, that they may have the cheapest and least costly Religion, and that the surplusage of Church endowments may come into their private purses, they allow every man to be his owne Priest, unto that end tollera­ting all schismes and heresies, and patronizing even Ignorance it selfe, which cannot but beget superstition, and that wil in­troduce popery, so that these pretended Patriots build up what they seeme to pull downe, and make themselves transgressors; yea this their sin, sacriledge, is yet of a more horrible influence, if we consider the probable operation it will have upon poste­rity, unto whom it threatneth Atheisme and Irreligion, not onely a false Religion, but even no Religion at all: and with this concurs their,

3 Corruption of the received worship of God in Doctrine and Discipline: that ancient doctrine of Christ J [...]sus, his A­postles,Mat. 22.21. and of the Primitive Church, the necessity of Christian obedience unto the supream [...] Magistrate,1 Pet. 2.13, 17 they have (like salt that hath no savor with them) cast out of dores and trodden under feet;Rom. 23.1, 2. what horrid impr [...]ties doe they broach publikely in their Pulpits, in making God the author of their sins, from his permission argue his approbation, from a naturall power to doe an act; infer the divine justice and equity thereof: That an undertaking is holy and lawfull because answered by successe, that the accomplishment of their passionate wils is Gods bles­sing and goodnes unto them: what is Turcisme if this be not? [...]. [...]2.25. Thus doe they dayly use force unto the holy Scriptures by a most pr [...]posterous and wicked application of all the promises, of God unto themselves, and their irreligions practices, and a denunciation of the threats and punishments in Gods word, unto such as arrive not at the same pitch of impiety with them that most select choice of heavenly prayers, judiciously culd out of the best Liturgies of the Eastern and Western Churches, elder (then what they reproach it with) Popery, received with our first and onely true Reformation, approved by Gods bles­sing our Kingdome in their use, which reached all our necessi­ties, [Page 35]with which God and his people were acquainted, to eve­ry clause whereof we could safely say Amen. [the booke of Common prayer and Adinistration of the Sacraments] these men have (not without [...]oody violence) cast out of their Synagogues, and in stead of these introduced long, tedious, oft repeated and unpremeditate, rash and [...]umultuary prayers:Mat. 6.7. ex­ploded by our Saviour, checked by Scriptures,E [...]cles. 5.2. forbidden by Councels and the Doctors of the Church:H [...]s. 14.2. How can a sober devotion accompany that exp [...]ssion,Concil 1 Bra­car. Can. 30. Concil. Milever▪ c. 12. it is not yet possessed with untill it come unto a period; and then perhaps an assent can hardly be gained unto it? how can a new fashioned and unknowne apparrel of zeale be fit shaped unto our thoughts?Aug. in Ps. 8 [...]. Greg M. in [...]ob lib. 22. c. 2. or how can we be acquainted with the piety of those petitions the Preacher himselse knowes not before they are mustred by his utterance for a ful sentence. Are not the greatest part of their prayers, unshapen Embryons of their passions, fond ex­postulations with God, thin, uselesse and weake Cobwebs of their fancies, and in those for the Kings Majesty, there is not so much of prayer for him, as of Satyr to abuse him: that an­cient forme of Church government Episcopacy (the fence of the Church and Church men) derived in a continual series from Christs Apostles unto these times have they suppressed, and most injuriously and falsly stigmatized Antichristian.

So deerly is the erecting of this new and Antimonarchical go­vernment like to coslus, so they may arrive at their owne am­bitious ends, they care not if Heaven and Earth meete toge­ther and the old Chaos of confusion succeed; this is the cause why,

They have no sympathy or fellow-feeling with the suffer­ings of their brethren, it is not to be marveiled at, that they 4 grieve not at the sufferings of their other brethren, ordinary men; when they grieve not at the afflictions of Joseph, Amos 6.6. their eldest brother, (for he had the birthright) and for the best of men, their Prince a true Joseph; having susteined the same in­juries from his people, that Joseph did from his brethren: for Joseph going out to enquire of his brethrens welfare;Gen. 37. first they [Page 36]mock him, secondly they strip him, thirdly they endanger his life, and lastly they sould him: and how hath a packt and pre­valent party under the specious pretensions of making him a glorious Prince, of enlarging his Revenues, of reforming Reli­gion, restoring of liberty and property unto the subject, mock­ed him (who went to see them in a condescention unto their good) stripped him of his Regal power, often hazarded his life; and if his owne brethren sould him not (and if they did this Joseph wil easily be reconciled unto them) yet these men (sad experience shewes us) bought him: The vertues of this Joseph our Soveraigne is too excellent a peece to be copied out by an unskilful pencil; yet I may adventure without imperti­nency or digression from the spiritual features, and divine gra­ces in Joseph (taken out of the Scriptures) to shew you how as perfect paralels and equal lines they concentrate in his sacred Majesty: Josephs memory should be precious, and his afflicti­ons grievous unto his brethren for his prerogatives and ver­tues, and that in these respects:

First, for the honour given him by God (the birthright) for although Reuben were Jacobs natural Heire, and Judah his spiritual Heire,Gen [...] 48.22. yet Joseph was Jacobs actual Heire; what Ja­cob recovered by his Sword and his bow out of the hand of the Amorites, was assigned unto him and his posterity.

Secondly, for his exemplary chastity and fidelity.

Thirdly, for his predictions, and providence in saving his Brethren.

Fourthly, for the cause of his sufferings.

Fifthly, for his patience in his sufferings.

Sixthly, for his easinesse to forgive his Brethren who had injured him.

Our Soveraigne Lord and Prince was honoured by Almigh­ty God with the Birthright and Crowne of three Kingdomes, of unblemished chastity, and untainted fidelity in that trust and charge reposed in him by his Master God, of his Church and people, witnesse his denyal of subscription unto the Acts for the Abolishing of Bishops and sale of Church Lands; and those other Acts lately presented unto him, wherein the Liberty and [Page 37]property of the subject were so much concerned: By subscrip­tion unto which he might have purchased his Liberty; how often hath he foretold of the destructive courses of those who stand in opposition unto him, and with what providence hath he withheld his concurrence with them to save the Kingdoms from destruction? what have been the causes of his sufferings, but that he hath been so conscientious as not to joyne with these men in their oppression, sacriledge, corruption of the worship of God in Doctrine and Discipline; and that he hath had a sympathy and fellow feeling with the sufferings of his subjects whom he resolveth never to abandon? and of what a sweet facility and divine easinesse he is to remit and forgive al the injuries and insolencies of his people against him; his fre­quent offers of an Act of Indempnity sufficiently speake: Yet notwithstanding all these divine Prerogatives and vertues of our Joseph, these men are not grieved for his afflictions: great and heavy afflictions indeed if we consider his violent expul­sion from his unquestioned Patrimony, and right of regal go­vernment, his restraint from Gods house, the place of Gods publique worship, the Church, from the Ministry of the Priests of the Lord, the Orthodox Clergy, from the fellowship of his royal Consort, his most beloved wife the Queenes Majestie, from the society of those dearest pledges, his sweet Children, from the attendance of his faithful servants to bee narrowly confined and imprisoned, and (which is worse then imprison­ment) to be necessitated, to converse with beasts after the man­ner of men savage and barbarous persons; can any sorrow be like unto this sorrow? is not this to be Vir dolorum, a man of sorrowes and acquainted with griefe, and to lye under the hea­viest burthen of afflictions? yet for all this (as if they had been nursed up by Tygars) these men are not grieved, but rather ex­ult and rejoyce in the afflictions of this our Royal Ioseph.

These are the evils of these mens sins, the words of the Pro­phet wil warrant me the boldnesse of a short expostulation with them: Surely they wil not deny but their disobedience is clearly checked by the word of God, and the best interpre­ter thereof (the practice of the Primitive and purest times) So [Page 38]that they have no power as unto an authority, or lycense to run courses of disobedience unto their Soveraigne Lord; and for Gods permission unto their power and wil, as unto an abi­lity, they cannot thence infer the equity of their actions, see­ing such power and even successes themselves, are punishments for sin, where the act is not licensed by God & grounded upon divine authority: but these men cannot plead a ful permission unto their ability, God dayly opposing powerful impediments unto it; by War the dissent of his sacred Majesty the resent­ment of their fellow Subjects, differences and fractures a­mongst themselves; so that notwithstanding their long and deepe contrivances, their dissembled pretentions, knotty Cove­nants, huge preparations, vast and strong confederations, they cannot perfect their impious intendments; (God in mercy unto the three Nations oppose sufficient impediments unto them) and although arguments are offered, and opportunities presented unto them; yet they shal no wayes have the directi­on, limitation, and disposition of this prodigious Twin; The powerful pride and armed envy of these last & perilous times; Soveraignty and Church maintenance; for which (as the Roman Soldiers did for Christs Coate) they cast Lots for; shal never come into their hands, but if ever (even then for the greatest punishments) it wil come unto them like Josephs Coate, torne and dipt in blood; uselesse and bloodily: God give them grace to repent of this their wickednesse if perhaps the thoughts of their hearts may be forgiven them;Acts 8.22, 2 [...]. for they are in the gall of bitternesse and bond of iniquity, otherwise as they have beene like unto the Samaritane Potentates in their punishments. Amos. 4.2. The Lord God hath sworne by his holinesse that loe the day shal come upon you, that he wil take you away with Hookes, and your posterity with fish-hookes. Let them not longer tryumph in our miseries; we justly referre the power given them unto God, and ac­knowledge our sinnes the causes of our calamities; they were the rod in Gods hand to scourge us, hee directed and limited their malice against us,Psal. 124.3. otherwise they had swallowed us up quick when their wrath was kindled against us; wee have [Page 39]learnt that God sometimes by wicked per­sons exerciseth good men,Aliquando Iratus homo ap­prehendit virgam jacentem in medio, fortasse qualecun­que sarmentum: cadit inde filium suum, ac deinde pro­jicit sarmentum in ignem, & filio servat haereditatem: sic aliquando Deus per malos e­rudit bonos, & per tempora­lem potentiam damnando­rum, exercet disciplinam li­berandorum. Aug. in Psal. 73. Prov. 16.7. and by the tem­porall power of them that are to bee dam­ned, disciplineth them that will be saved; we comfort our selves in this assurance that when wee have thoroughly humbled our selves before our God, hee will make our most potent enemies to be at peace with us; they shall not have a wil, or if that, not a power to hurt us: When the French reco­vered Callis, a Commander of that Nation jeeringly demanded of an English Captaine, when would the English recover that place? who religiously replyed; When your sins are greater then ours: And this was but an extract out of the divine dictate of our Prophet, to seeke God that strengtheneth the spoyled against the strong; so that the spoyled shal come against the Fortresse.Amos 5.8 9. The Psalmist assures us that if we hear­ken unto God and walke in his wayes,Ps. 81.13, 14. God will soone sub­due our enemies, and turne his hand against our Adversaries;Is. 9.4. the Prophet Isaiah, that God will breake the rod of our Op­pressor, and that his wrath and anger shall cease in their de­struction, God shall breake in peeces our Oppressors, and cast his rod into the fire;Isa 10 25. and make us againe families like sheep­foulds, and blesse our later end more then our beginning;Ps. 72 4. the Hypocrite shall not longer raigne,Job 42.12. nor the people bee ensna­red: Or if there be a further punishment due unto our sinnes,Job 34.30. let us not forfeit a good conscience, but know that these ca­lamities are punishments due unto our owne sinnes, and not unto so just a cause as our Loyalty, and (if it shal yet so please God) further to afflict us in the pursuance of that, make Mauritius the Emperour his choice (though with the same punishment, the extirpation of himselfe and his posterity;) Potius hic Domine quam ibi; 1 Chro. 19.13. Lord let us rather be punished here then hereafter, much rather temporally then eternally. I conclude with these divine advisoes unto all Loyall Subjects: First that in these publique calamities which require humilia­tion, [Page 40]they fish not in troubled waters or seeke great things for themselves, but acknowledge Gods mercy, in that hee hath given their lives unto them for a pray: (in stead of all the ambitious ends their fancies embraced in these broyles:Je [...]. 45 5.) Next that like that true mother they would save the life of the con­troverted Childe, which is living, not to dispute whose is the dead, but labour to compose (what in them lyes) the pre­sent unhappy occasions of differences and distempers,1. Kings 3. (with­out relation unto former) and piously and passionately en­deavour to beget unity and concord, to preserve what is living of the three bleeding Kingdomes from ensuing destruction: Lastly, that by true and unfained repentance in amendment of life, they would take off from the generall Talley of their sinnes, which score up so many evils of punishments against them, that we ceasing from the evils of our sinnes, God may surcease the evils of our punishments. Which God through his infinite mercy effect by the power of his holy Spirit in us all, and let all true hearted English men say, Amen.