wonder then that it poffeffeth those who only by a flash of zeal transform themselves into Angels of light, and makes them act as incarnate Devils. It was a greater wonder how Solomon could shake off these Vipers that fo faftned on his hands, and charmed them fo as they could not hurt him. For no fooner was Solomon removed but they spit their venome in the face of Rehoboam his Son, though for three years together he walked in the ways of David and Solomon; but Jeroboam in the head of a Covenanted party upbraids the Son with the tyranny of his Father, 1 Kings 12. 4. Thy father made our yoke grievous, and would impofe conditions on him, make thon our yoak lighter and we will ferve thee, otherwise they were ready to serve him as they served his father David; for because he did not prefently gratifie them, they fecond their bold remonftrance with open defiance, v.16. What portion bave we in David, &c. And why in David? but to fhew that they hated him the more for his fake for whom God loved him, even his father David. 2. Such complaints are irrational because by them men create troubles to themselves and others. Their indifcreet fears and precipitate actions betray them to those dangers they seek to avoid, as children in a boat which they fancy ready to fink, on one fide, fly all to the other and overturn it on themlelves, Tαρέσει τις ανθρώπες ἢ τὰ πράγματα, ἀλλὰ τῶν πραγμάτων δόγματα, it is not fo much the things we fear or luffer as our falle opinions of them, whereby we torment our felves before our time, yea too many vex and difquiet themselves for thofe things for which they should rather rejoyce and be thankful. Thus was Cain troubled that his brothers facrifice was better accepted. And Jofephs brethren repined at his preferment. We call evil good and good evil; and as children cry and grudge, if we be denyed those things which would prove our ruine. . D It It is our duty therefore to rectifie our opinions concerning the true worth and usefulness of things according to the word of God and right reafon and think that beft which God fees to be fitteft for us; and when he gives us bread, not to turn it into gravel and ftones by our discontent. 3. It is irrational, because by a causless reflection on former, or jealoufie of future times, we deprive our felves of present bleffings, and catching at fhadows. lose the substance. Therefore Solomon often commends. a chearful enjoyment of the fruit of our labours, and the portion God hath given us, Ecclef. 9.7. Eat thy bread with chearfulness, and drink thy wine with a merry heart, for God now accepteth thy works. And our Saviour forbids us to be folicitous for what is to come, as Solomon doth for what is paft, Matth.6.34. And the Apoftle adviseth us to be content with fuch things as we have, and fo doth the Philofopher, ἀσπάσεσθαι τὰ παρόντα to ac commode our selves to our present condition, and if our eftates will not ftretch to our minds, to floop our minds. to our eftates. Dona præfentis cape latus hora, linque futura... 4. It is irrational, because if our condition be bad,. this is a certain mean to make it worse. It is like the cafting out Devils by Eeelzebub, a conjuring up fuch evil fpirits as we have not power to confine or put down again. When men grow weary of the long continued mercies of God, and loath Manna, it is just with God while the meat is yet in our mouths, to pour his wrath upon our heads, and teach us to know the worth of his bleffings by the want of them. God hath exemplarily punished unthankful murmurers with extraordinary judgements, that all may hear and fear and do no more fo wickedly. The murmuring Ifraelites that brought up an evils Numb. 16. evil report upon the land, dyed by the plague before the Lord, 5. It is irrational, because they complain first and moft who have leaft reafon. Many a good man who in Davids days had fuffered the lofs of all, and came off only with their lives and fome marks of their Loyalty in their bodies and eftates, were abundantly fatisfied to fee the King returned in Peace, and the Ark of God fetled in the beauty of holiness, could lay with Mephibofbeth, Let them take all for as much as my Lord the King 2 Sam. 19. is come to his houfe in peace, and were found faithful and peaceable in the Land. They were the murmurers who as Ziba, Sauls fervant, had made themselves great with the spoils of the Crown and Church lands, but were made to refund a part of it. Though they ftill enjoyed not only the publick bleffings of peace and plenty, and a D 2 'rich 30. rich trade, and were received not only to mercy Bur into favour, and did partake of the Wealthy and Honourable Offices of the Nation, equally, if not beyond thofe that had better deserved them, did yet think themfelves not duly rewarded, (as in truth they were not) and on all occafions reproached the footsteps of Gods anointed, and did not only turn their backs on the Ordinances of the King, but lift up their heels against the Ordinances of God alfo. 6. It is unreasonable to murmur and repine at those things in others which they practifed and allowed inthemselves. They complained that Solomon chastised them with Rods, when they wounded him with Scorpions. They accused him for endeavouring to rule by an Arbitrary power, though he governed himself according to the known Laws of God and the Nation, and often relaxed the severity and fufpended the execution of them, while they lived in a bold contempt and violation of them all. Great cries were raised against the Oath of God, and the King, and against Uniformity to the Temple Worship; when they thought they were all ingaged by Jeroboams Covenant, to bring all within the Kings Dominions to an Uniformity according to his Directory for Worship. A Toleration was thought in tolerable, when Jeroboam had set up his Calves, and he himself burnt Incense and made Priests of the lowest of the people, left the Kingdom should return to the house Kings of David (for the true worship of God would reduce 12. 26. them to obedience to their lawful King.) But under 2 Kings the Temple fervice a Toleration is pleaded for as neceffa for the eafe and liberty of the people, and if it be denyed, they complain of Tyranny and Perfecution, when by this means Jeroboam and a few diffenters under him deluded the people, and making them believe that he 12,28 ry and. and his Calves were the Gods that brought them out of Egypt, led them directly thither, and betrayed them to that abominable Idolatry. So that in truth the Indulgence which was granted them did produce more mischief than all the punishments inflicted by Solomon, which they cauflefly called perfecution. Wherefore thou art inexcufable O man whoever thou art that judgeft, for wherein thou judgeft another thou condemnest thy felf, seeing thou doft the fame (or worse) things: And (though thou escape the judgment of man, yet) think not that thou shalt escape the judgment of God, Rom. 2. 1, & 3. 7. What is more unreasonable than for men to take occafion to grow more trouble fome from thofe thingswhich fhould quiet them; as difcontented fpirits are wont to do? Let favour be shewed to the wicked, and he is the more bold and prefumptuous. They turn the grace of God and the King too into wantonnefs. Every indulgence (as to froward children) makes them more pettish and infolent, every conceffion and yielding is used as a step for them to afcend higher and prefs forward until they get uppermoft. The craving humor increafeth by being fed, and with Solomon's horfe- leech thy cry Give; Give, though they have swallowed fo much that they are ready to burst. Never was any thing in the world fo well established, but there were fome envious men that found fault with it. Laftly, It is irrational, because it is an incurable evil.. It is opprobrium medicorum, fuch a plague of the heart as the belt State Phyficians have not been able to cure. It will not admit a plaifter or a medicine to be applied to it.. This evil fpirit though it be not dumb, yet is it fo deaf, that it will not hear the voice of any Charmer though he charm never so wifely. Neither the mercies nor judg ments of God, nor the meekness nor miracles of Mojes could ver. 28. |