against a man for as it is very aptly expressed in the Psalme Psa 11.6 Vpon the wicked hee shall raine snares There are snares laid and men that are Gods enemies will bee entrapt and taken and here is the difference The snares which men lay may bee avoyded if there bee snares in one place they may goe safe in another but God in every place will take us his snares are as frequent as the drops of raine you know the raine falleth upon every part so that no piece is dry so are Gods engines he raines snares and can meet with us in our selves in our bodies in our mindes in our children in our friends in our estates or in our names hee hath a thousand waies to deale with us therefore wee cannot escape by a corporall flight 2. The spirituall flight is a flying from Gods wrath unto God under his owne wings We must doe as Noah did to escape the violence of the Flood enter into the Arke bee hid in that place and by that way that God hath appointed bee found in Christ covered with his garment signed as one of his There was a great destruction in Aegypt the first borne of every family slaine how shall the Israelites escape they must sprinkle the doore-posts of their houses with the blood of the Paschall and the destroying Angel seeing it would passe by Wee must bee sprinkled sealed as Gods peculiars and then wee shall escape But more particularly wee must flee from Gods wrath by shunning what procureth his wrath which rule we shall best finde by observing three particulars which are signified by this word Wrath. 1. Wrath signifies Gods being offended therefore wee must carefully shunne what ever provokes him to anger The ground of indignation is some injury done to one which some way concernes him it is not a simple injury for no man will be angry that a Jew is chaind at Constantinople or that a Moore is whipt at Venice because though haply the correction may be injurious yet it nothing concernes us whether it be or no. That which moves indignation must be somewhat that toucheth upon God but most properly that which toucheth or trencheth upon his reputation and honour we must therefore finde what dishonours God and labour to avoid it 1. The neglect of a due in point of honour moves a generous mind to indignation as Alexander did much stomack it when Darius omitted the title of King unto him We may not neglect to give unto God what hee challengeth from us as his owne due and right the honour of his name upon all occasions and in every businesse 2. It easily incenseth us when besides the neglect of honouring us somewhat is done to us that diminisheth our reputation As when the Empresse of Constantinople had let slip some words of contempt against that valiant Narses that shee would make him spin among her maidens They so enraged the injured Captaine that he protested in his anger hee would weave such a webbe as all their power should not undoe and thereupon in a deepe revenge brought the Lombards into Italy The generous of all other injuries can least beare disgraces If we speake contemptibly of Gods power if undervaluingly of his wisdome if complainingly of his provisions if murmuringly of his providence if impatiently of his corrections we do what we can to disgrace him and God will be highly provoked 3. Indignation is moved when the injury is done by such persons as are either below us for their condition or beholding to us for some benefit though wee could brooke an injury from a great One and a Stranger yet we could never endure it from a servant engaged as wel by courtesies received as the debt of subjection We stand in both those relations unto God in regard of our condition infinitely below him viler than the very dust and in regard of our engagements bound by infinite mercies for whatever wee either are or have is wholly of him therefore for us to provoke him must needs make his wrath waxe hot against us 4. Another ground of indignation or anger is when the injury is done before such persons as 1. Such with whom wee contend for glory to give an affront unto a competitor in the presence of his competitor as to disgrace Caesar in the presence of Pompey must needs raise him unto wrath and indignation God doth as it were contend with the world with gaine with pleasure for glory so that to prefer the world or our owne lusts before God is to dishonour him and moves him to wrath 2. Such whom we love to cleare a divine matter by an amorous if an affront bee done unto a lover in the presence of his Mistresse as affection is wont to call the party upon whom affection is bestowed it is therefore more grievous because in her presence to whom hee would endeare himselfe God wooeth the soule and is jealous of our love lest it bee given to another Gaine and pleasure are likewise Suiters if we prefer either our profit or delight before Gods will hee must needs be offended with us 3. Such by whom wee would bee reverenced so to disgrace a Master in the sight of his servants or a Father before his children doth aggravate the injury because it maketh them contemned where they looke for a speciall respect Wee stand in such relation to God as servants to our great Master as children to our heavenly father therefore to offend him as wee so relate unto him cannot but occasion his heavie displeasure for if he be a Father hee must have his honour if hee bee a Master he must have his feare Mal. 1.6 That is the first thing we are to doe to flee from wrath We must shun what dishonours God 2. Wrath signifieth Gods being offended as it is declared in some judgement therefore in this sense wee are to find out the examples of sinnes and punishments where wrath hath been manifested and avoyde them The Scripture is plentifull I will only instance a few leave others to your owne observation 1. Profanenesse when the inhabitants of the old world gave themselves over to their owne pleasures buying and selling eating and drinking marrying and giving in marriage but had no care of Gods service then wrath came with a flood We must take heed of a profane worldly secure course of living minding onely the earth and plodding after it for this deadens the life of grace and the neglect of due worship to God incenseth him 2. Envie wee have this instanced Numb 12.2 In Aaron and Miriam who envied Moses What say they hath God spoken only by Moses Hath hee not spoken also by us Whereupon it followeth in the ninth verse And the anger of the Lord was kindled against them They were troubled that Moses should be the only Man only deare in the esteeme of the people such are the secret thoughts of the envious against the eminent but the Lord endures not such burnings such strifes
passe because God is true 3. That there is wrath to come appeares from Gods equity for men are not ever punished here or not for the present therefore there must bee a time of account and retribution We see oft that wicked men that monsters live pleasurably and dye unplagued but the equall justice of God will not suffer them to escape scot-free therfore where there is not a present rod there must be future wrath 4. And lastly it is evident from Gods glory for hee is not onely just but will have the glory of his justice and will manifest his equitie Wee wonder at Gods dealing for the present therefore there must bee a time of separating Haply our steps may wel-nigh slip and wee may bee envious at the foolish when wee see the prosperity of the wicked and may bee ready foolishly to question and repine How doth God know Is there knowledge in the most high Behold these are the ungodly who prosper in the world who encrease in riches But let us goe into the Sanctuary of God and understand their end then we shall find them set in slippery places brought into desolation as in a moment and utterly consumed with terrors for God will at length bee glorified in the equity of his proceedings and in mens notice of that equity This may be usefull to us in a double notion Vse 1. It removes the ground of our unwarrantable admiration and exclaiming of the ordering of time and government Men are ready to dispute as Pompey did in the Gardens of Chrysippus after the losse at Pharsalia Whether there be a Providence When we see men thrive by injustice and prosper in their evill courses and others that feare God and live holily make themselves a prey we wonder that God endures those and forgets these but cease to wonder for there is wrath to come Some busie servants that would be wiser than their Master may forwardly desire and urge it Master there are Tares wilt thou that wee goe and gather them up But what is the answer Nay lest while yee gather up the Tares yee root up also the Wheat with them let both grow together untill the Harvest and in the time of the Harvest I will say to the Reapers gather ye together first the Tares and binde them in bundles to burne them Matth. 13.28 29 30. Fret not but wayte upon Gods time It was the madnesse of the Anabaptists of Munster that they would purge the world in a frantick fit and put to the sword all the wicked upon earth but Gods wisdome and method is otherwise hee will not at all acquit but hee defers the execution to a fitter day and then wrath will come the Tares shall bee bound in bundles for the fire Vse 2. Let us beleeve this truth that there is wrath to come the not beleeving of this is cause of much unevennesse of much profanenesse of much carnall security in our lives But if we did truly beleeve it it would beget a profitable feare which I would also exhort unto a feare of temporall judgements a feare also of eternall 1. Let us feare the wrath of temporall judgements which are threatned and sent of God that men might feare before him When stormes are preparing there is cause to feare and I see not any reason but that they which have son-like affections should yet tremble Especially when wee apprehend how terrible God is in his wrath here we shall see cause of feare Look upon examples of his wrath how the Lord lookt when hee frowned When the Inhabitans of the old world had polluted their waies God was displeased and wrecks his displeasure upon them with a fearefull tempest the depths were broken up and the windowes of heaven opened and all creatures living besides Noah's company were swallowed of the waters The cry of Sodoms sinne reacht up unto heaven pierced the eares of God and moved him to such indignation that hee consumes them with an intermingled shower of fire and brimstone and beats downe the Inhabitants together with their habitations Sodom and the adjoyning Cities We judge of the rage and fury of a tempest that is past by the Ship-wrack that is made when we see the floating carcasses of drowned men the broken ribs of the torn vessell the forsaken goods here there scattered upon the sands so hath God been pleased to let us see the fury of his wrath in the stroaks that have bin laid thick heavie upon former offenders When the people had danced about their calfe the Lord speakes as impatient of the delay of his revenge Let mee alone that my wrath may wexe hot against them and that I may consume them As if he boyled in the heat of his rage would not be quiet till they had felt what it was to offend their God At another time when the people complained the Lord was displeased and his anger was kindled and the fire of the Lord burnt among them and consumed them or did eat among them as the Hebrew bears it Num. 11.1 God did devoure them in his anger and as wee shall see after a great fire which hath consumed a building some rubbish and here and there some pieces of timber halfe consumed to ashes and made blacke with the flame as remaining monuments of that cruell and mercilesse Element so the wrath of God brought such destruction that a monument of it was left in the name of the place ver 3. it was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which comes of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He burnt to signifie to us an example of severe revenge upon the provocation of almighty God Observe how Moses sets it forth in his case Deut. 3.26 The Lord was wroth with mee for your sakes and would not heare mee but said let it suffice thee speake no more unto mee of this matter It is not a small matter to have God offended Moses had that priviledge to speake to the Almighty face to face wee would have thought if Moses should prefer a suite hee might bee sure to speed but wee see God speakes to Moses as if hee did not know him but will not grant his request for entring Canaan let it suffice speake no more If we reade in Deut. 4.21 22 23. how Moses works upon it how he aggravates the displeasure against himselfe wee cannot but deeply conceive what a thing it is to bee sensible that God is displeased with us The sword or scarcity or pestilence are terrible things in themselves but oh let us apprehend what it were to have one of these or a farre more light and easie judgement sent among us in anger O Lord saith David rebuke mee not in thine anger neither chasten me in in thy hot displeasure Psal 6.1 Hee seems more to feare the wrath than the judgement If I bee rebuked if chastned yet oh let it not bee in displeasure That I may bee able to beare This I cannot Jeremiah prayes in that manner and with
Rest to the worke of our humiliation 3. From the use of the Marriage-Bed Ioel 2.16 1 Cor. 7.5 4. From Musicke and delights of that nature Dan. 6.18 2 Sam. 12.20.21 5. From costly apparell Exod 33.4.5 put off thy ornaments from thee that I may know what to doe unto thee They wore Sackcloth and King David went bare-foote up the hill weeping as he went 2 Sam. 15.30 6. From ordinary labour the labour of our ordinary Callings Lev. 23.28.30.31.32 2. This is the outward observation but secondly the maine is the more inward and spirituall substance which is also declared by externalls but all tending to this that the soule may be afflicted as besides that place in Leviticus the phrase is usuall Psal 35.13 it is rendred in a clearer expression I humbled my soule with fasting But Ezra useth the very word Ezr. 8.21 I proclaimed a Fast that wee might afflict our selues before our God This afflicting or humbling is in two things 1. The abasing of our selues to make our soules low and groveling in a true dejected posture which is 1. In a sight and sence of our condition 2. In a loathing of our selues for what wee see and are sensible of Eze. 6.9 Eze. 36.31 3. In a bewayling of our selues with the stamping of the foote Eze. 6. and smiting on the thigh Surely I haue heard Ephraim bemoaning of himselfe Ier. 31.18.19 4. In a judging and condemning of our selues 1 Cor. 11.31 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea what indignation yea what zeale yea what revenge haue yee found 2 Cor. 7.11 2. Prayer that is also serviceable for the breaking of our soules and is to that end used 1. In Confession Ezr. 9.6 c. which must be 1. naked Pro. 28.13 2. humble Iob 42.6 Dan. 9.7.8.9 And must be 1. expresse and distinct when the Conscience loaded desires to be eased an explicate confession better affects us makes us more serious in our desire of remission and opens the way more plainely to Reconciliation 2. But how ever at all times tacite and implied prayer being an act of Religion where alwayes submission and dependancy must be manifest 2. In petition by the religious and humble representation of our desires before God for impetration 3. In deprecation by petitioning against evill or for removall 4. In renewing the Covenant Neh. 9.38 Ionah 3.8.9 which is ever required at least implicitely in regard of the purpose of the will To all these must be joyned Almes else God distasts the Fast Is is such a Fast as I haue chosen A day for a man to afflict his soule Wilt thou call this a Fast an acceptable day to the Lord Is not this the Fast that I haue chosen To loose the bands of wickednesse Is it not to deale thy bread to the hungry Esay 58.5.6.7 T is else a customary forme and not a sacrifice Did yee fast unto mee even unto mee sayth the Lord Zach. 7.5.6.9.10 It was the Angels message to Cornelius Ast. 10.4 Thy prayers and thy Almes are come up Prayer comes up it flyes to heaven like a Bird it flyes upward the Bird cannot flie without wings the wings of prayer are Fasting and Almes if one wing be wanting it flutters onely it cannot flie Thy prayers and thy Almes are ascended 3. The third branch in the method of the Text the place of the Fast where they assembled They came up unto the house of the Lord. In the more private performance of the dutie wee are not astricted to the circumstance of place but speaking of a Fast publique and in aggregato the house of prayer is designed the fittest place for the house of mourning Herein the Papists are miserable in their superstitious doatings while they tye Fasts and the different manner of fasts unto particular places Where a Cathedrall Church is dedicated to the name and memory of the blessed Virgin there onely the people may eate flesh on Saturdayes I might adde more of these triflings but I favour both you and my selfe 4. The next is the Time of Continuance They sate there before the Lord and fasted untill even Yet the time hath not beene by all equally observed David keepes it till the Sunne goe downe 2 Sam. 3.35 Hesther and her maydes three dayes and nights Est 4.16 But in the Statute the time is set from even to even Lev. 23.32 So to measure the Fast as God hath measured the Sabbath 5. The last circumstance in the Text is the first word Then The time when wee are to fast The Papists haue their Stata Iejunia and distinguish of set times when t is lawfull when unlawfull when indifferent to fast but contrary to Scripture Col. 2.16 Gal. 4.9.10 contrary to the vâ—ry nature of a fast which is occasionall and being an afflicting of the soule suites most with a time of afflicting Mat. 9.15 And contrary to the state of the more ancient Church That is a full testimony of Saint Augustin in his 86. Epistle upon what dayes we ought not to fast and upon what we ought I finde not appointed by the precept of our Lord or of the Apostles All that Bellarmine answeres to this is by leading us to another Question that though it were not commanded in a written Scripture yet it might be in a Tradition which answere is to answer nothing unlesse that Question were granted to their side But Eusebius in the fift Booke of his Ecclesiasticall History faceth the Author out of the accusation of Apollonius Montanus the hereticke was that new Master who gaue Lawes to fasting What haue the Papists now to glory in Or the Iesuit to plead But to the thing The Israelites when overcome haue recourse to this Ordinance There are two generall occasions 1. To remoue or prevent evill So Iehoshaphat usd it when Moab and Ammon were Confederate against Iudah 2 Chro. 20.2.3 So Esther when the decree by the procurement of Haman came forth against the Iewes Esth 4.3 So the Ninevites when destruction within fortie dayes was threatned against their Citie 2. To procure and obtaine good whether temporall so Ezra proclaimed it that he might haue good successe in his journey or spirituall so it is to subdue the flesh to sharpen prayer to exercise our graces This is the right manner of the fast rightly performed to right ends 2. The second thing to be cleared is How this is powerfull The Papists giue it a Merit They say it is satisfactory because penall that they proue from the fact of the Ninivites Ion. 3.10 They say it is meritorious if from charitie that they proue from the words of Christ Mat. 6.17.18 But to the fact of the Ninivites I answere by distinguishing of a thing penall it is taken Properly for the punishment of a former sinne but sophistically for that which is laborious In this latter sense it is not all one to be penall and satisfactory for there may be labour which is no punishment and where there was no precedent sin In the former sense
can cause raine or can the heavens giue showers Art not thou he O Lord our God Therefore we will waite upon thee for thou hast made all these things Ier. 14.22 Be watchfull be watchfull see the Approaches But to what end if we cannot escape But watchfulnesse is the meanes to escape to be hid in the day of the Lords anger and the beleeving watchfull haue escaped see the examples of Noah Lot the signed Ezek 9.4 Of Ieremiah Ier. 40.3.4 Of Ebedmelech Ier. 39.18 Or though wee may be wrapped in the judgement which we see we shall yet be hid from the evill of the judgement Psal 91.10 for God hath promised a speciall watch wee are graven on the palmes of his hand Esa 49.16 Wee shall not be forgotten wee cannot be lost I will not any further lengthen this Exhortation but end with a third use Vse 3. Let me apply it as our Saviour doth What I say to you I say to all let all set upon the Dutie Watch. I cannot passe without a word in defence of Brentius who justly objects that Custome of the Church of Rome that not all but onely their Monkes and Clergie are bound to obserue as they speake the Canonicall houres Bellarmine cavills at that objection and would proue that such onely are to watch 1. Because some are to be separated from other men to preach why not also to watch chiefly considering the people busied in other occasions cannot attend it But his argument manifests that he either understands not or will not the nature of our holy vigilancy Though wee grant Ministers are more specially yet all are bound to it as we haue explained it 2. He reasons by similitude A Citie hath Sentinells purposely appointed so must the Church But the similitude proues nothing Are not all bound to attend their soules and not to neglect generall care to keepe off evill so farre as it lyes in our power to prevent by prayer I le not stay you to examine Gratian or the Canons of those two Councells that of Mentz or that other of Lateran under Leo the tenth the matter is not worth the stay but will hasten with the method 1. To you 2. To all 1. To you Peter Iames Iohn and Andrew the Ministers must watch Wee must be often upon the Tower and then what wee obserue wee must tell to lift up our voices like Trumpets and to take all advantages to bring people to Repentance 2. To all 1. Magistrates must beleeue the warning from the Ministery and being warned use meanes of prevention 2. All people generally 1. In private They must obserue take things to heart be seasonably humbled be much in prayer 2. In publique They must by gestures and words giue warning to one another that the Watch may the better be maintained God hearkened and heard it They that feared the Lord spake often one to another Mal. 3.16 Wee must exhort one another daily lest any be hardned through the deceitfulnesse of sinne Heb. 3.13 Wee must waken them that sleepe that they be not overtaken with the Tempest What meanest thou O sleeper Arise call upon thy God Ion. 1.6 So Mordecai gaue notice to Esther and Esther to the Iewes This guard wee must put upon the places of our habitation and it will be more safe then the Warding at your Citie-gates For this conscionable practise will be your defence and shall make your Citie strong like that Citie in the Prophet Eze 48.30 c. There shall be safetie round about and upon every Gate shall be written The Lord is there HOSEA 4.1.2 Heare the Word of the Lord yee Children of Israel for the Lord hath a Controversie with the Inhabitants of the Land because there is no truth nor mercy nor knowledge of God in the Land By swearing and lying and killing and stealing and committing adultery they breake out and bloud toucheth bloud WEE haue beene upon the Watch-Tower and haue seene a Cloud from the Sea The signes of a comming Evill haue easily beene discovered and observed Wee finde the Lord is displeased for he hath exprest his anger now a good Method and our owne wisedome will both lead us to find the cause of his displeasure for he is just and will not be offended unlesse provoked Here is a Parallel God is at Controversie with Israel and the reason of that Controversie The Sermon was preached at that time when bloud touched bloud if we may so interpret that phrase in the second verse when they did bandy for the Scepter and the Kingdome was gamed for by the sharpest weapon that time when they waded through the bloud of one another to the Throne as the Tragicall History of Zachariah Shallum Menahem Pekahiah Pekah Hoshea is recorded 2 King 15. 'T is a judiciall Act the Prophet hath a faciall office and is besides a pleader God sits Iudge and pronounceth sentence The forme of proceeding is like processe ecclesiasticall 1. The Citation verse the first 2. A threefold accusation in the foure first verses 3. The sentence given in the fift and the verses following But I will not uncover more than I purpose to make use of the two first verses In them we haue 1. The Preface It is some great thing Hosea entends to deliver that he ushers it with such a forme Heare the word of the Lord yee Children of Israel Some Casuists moue the Question Whether a Preface may be used before a Sermon And answere that ordinarily it is not convenient as being not valued by Orators more solid as being the emptie brag of men rather glorious than full as being if beside the purpose against judgement if agreeing with it against the Rule of Method I consent and like not the childish flourish when by selecting a Proverb Apophthegme or Story men thinke they cast a better dye and beautie upon the truth to be delivered That common usuall way of stopping the mouths of Cavillers by a few set speeches and well compact phrases gathered out of witty Poets or applausiue Orators may haply betray wit but will together betray a weaknesse unfit for the Maiestie of divine doctrine Chiefly when a Preface is used as a Trumpet before a Puppet-play the expectation makes it worse so much the worse as the Trumpet was lowder Yet I would not deny briefe and occasionall insinuations fit explications of Connexion and dependancie and it cannot be unlawfull sometimes Captare benevolentiam to widen the entrance for the message So doth this Prophet endevour to make them attent before he makes them acquainted with his Sermon He had argued against their sinne he had fore-told them of their danger they continued secure now he Cites them to Gods barre and while he calls them Children of Israel he seasonably renews the memory of the Covenant that the Preface might render them not onely attent but humble There may be sometimes a good use of Oratory and Preface St. Paul beckens with his hand for silence and the Liturgie of the
primitiue Churches began with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to moue the people to attend and continue reverent 2. The Message In that we consider these particulars 1. There is a Controversie Heare yee the word of the Lord for the Lord hath a Controversie It is not I but the Lord that expostulates with you There is a suite of the Kings peace against you God hath his action or suite or processe or plea against us all those words are expressiue and God himselfe speakes in such a forme My spirit shall not alwayes striue with man Gen. 6.3 2. The partyes in the Controversie God with the Inhabitants of the Land That giues at least an oblique and tacite touch upon their ingratitude and Gods goodnesse they were still Inhabitants of that Land which they had forfeited 3. The cause of the Controversie Because there is no truth nor mercy c. The forme is thus in the Civilians instance Titius and Maevius contract and agree Maevius breakes the Articles contracted Titius sues him God had covenanted with Israel Israel stipulated The Covenant on the part of God was performed They were Inhabitants at present of the promised Land on Israels part it held not The breach is objected 1. Their sinnes 2. The Aggravations 1. Their sinnes of omission and commission 1. Of omission 1. No truth that is no civill Faith for Emeth is not taken Metaphysically here 2. No mercy that is no inward pittifulnesse or outward relieving for Chesed signifies both mercifulnesse and beneficence 3. No knowledge of God that is neither feare nor reverence So Thargum Ionathae renders it Neque qui ambulent in timore domini This summes up the other sinnes they breake the Law as if there were no God there is no truth nor mercy in a word to giue the ground of all there is no knowledge of God in the Land 2. Of Commission 1. No truth but 1. Swearing 2. Lying Both to colour fraudulent and untrue dealings 2. No mercy but 1. Quoad corpus in respect of life and safetie Killing 2. Quoad bena in respect of goods and estate stealing 3. Quoad famam in respect of credit and reputation Committing adultery 2. These were their sinnes secondly wee haue proposed the aggravations of their sinnes 1. Their boldnesse in Sinning They breake out they doe Transire terminum as the word notes they goe over or beyond their bound No hedges of Law or Discipline could keepe them in order or quiet obedience 2. The multitude of their sinnes Bloud toucheth bloud 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the translation of the Seventie Ionathas giues a double sence Generam filios ex uxoribus proximorum suorum aggregant peccata peccatis Aben-Ezra would restrain it to the sinne of frequent murders the bloud of one slaine man touching the bloud of another slaine But while the Thargum enterprets it of Incest Aben-Ezra of Murther they are both too strained but the minde of the Prophet seemes rather to denote their multitude that sinnes were chained together heaped upon one another which is to haue the hands full of bloud according to the phrase of another Prophet Esa 1.15 I haue kept you too long in the clearing of a Text not difficult all that I entend to make use of in it I shall reduce to one generall head That sinne causeth Gods Controversie with a Land The Scripture abounds in the proofe of this doctrine Heare yee O mountaines the Lords Controversie and yee strong foundations of the earth for the Lord hath a controversie with his people and he will pleade with Israel But wherefore is the suit or how occasioned The Lord doth not quarrel but their ingratefulnesse and rebellion forceth a Complaint Oh my people what haue I done unto thee and wherein haue I wearied thee testifie against me Thus we finde Hosea's Sermon in the mouth of Micah Mic. 6.2.3 And before that the same Hosea had delivered the same message Plead with your mother plead for she is not my wife neither am I her husband and the reason was because her adulteries were betweene her breasts Hos 2.2 And though Ieremiah laments Gods stroake he cannot challenge Gods Iustice but every where cleares that For the multitude of her transgressions her children are gone into Captivitie Lam. 1.5 The joy of our heart is ceased our dance is turned into mourning the Crowne is fallen from our head woe unto us that wee haue sinned Lam. 5.15.16 David is expresse Fooles because of their transgression are afflicted Psal 107.17 â—e not presse more testimonies yet they are not unneedfull to answere proud mans Question Rebellious man sometimes questions Gods dealings and God answers If thou say in thy heart Wherefore come these things upon mee For the greatnesse of thine iniquitie are thy skirts discovered and thy heeles made bare Ierem. 13.22 But we shall see it more confirmed if we touch at the grounds of this Truth 1. Sinne breakes Covenant and therefore no wonder it procureth a suite When God Covenants he Articles with man He sets a Law and Articles for obedience sinne is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a transgression of Articles a departure from the Set-Law and God must needs be offended at such a Breach 2. Sinne breakes love-tyes and when sacred relations are slighted it not barely occasions but provokes unto a suit For the bond of friendship for the sake of a knowne amitie God would not haue sinne entertained of his Leaguers but when sinne is welcom'd it separates God Your iniquities haue separated between you and your God he was you God in an holy relation but iniquitie hath put a distance he becomes a stranger that was wont to entertaine you friendly he that was wont to afford a smiling face now distasts you your sinnes haue hid his face from you Esay 59.2 Gods dealings with man are expressed in his owne expression of his carriage toward Ephraim Hos 11.4 He drawes us with cords of a man with bands of loue deales gently with us not tyrannically he is to us as they that take off the yoke he is wise and pittifull to ease us when over-wearied and hee layes meate unto us he is plentifull and provident for our necessities these are tyes of loue and God so speakes as if he were not at quiet within himselfe as being just yet loth to be severe How shall I give thee up Ephraim how shall I deliver thee Israel How shall I make thee as Admah Ephraim hath deserved Sodoms destruction but the Lords repentings are kindled together What then Shall Ephraim Shall Israel be secure Nay if wee are bent to back sliding from him He will haue a controversie as is plainly enough discovered in the second verse of the twelfth Chapter of the same Hosea 2. Sinne is offensive unto God and so it becomes an action of trespasse There are bonds of neighbourhood and in respect of the keeping of these we are said to bee righteous unto one another and an offence against these is called
men 3. There is no knowledge of God in the Land It is a knowing time and men abound in Science but who knowes God rightly The prophane know him not else they would not dare to prophane him in his Name in his Ordinances in the time of his worship The mercilesse know him not they would else extend their bowells of mercy The deceitfull know him not they would else follow Truth But briefly our want of obedience argues our want of knowledge of him and therefore the Apostle joynes them and explicates the one by the other 2 Thes 1.8 The Lord Iesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God that obey not the Gospel of our Lord Iesus Christ 2. Our sinnes of Commission are likewise in the parallel 1. Against Truth 1. There is swearing Men vie oaths with words and are then most wittie when they can sweare with the best invention The godly mans Character is that he feares an Oath Eccles 9.2 But your ordinary use witnesseth you doe but too much loue them Foule mouths that dare with those tongues blaspheme God which were given therewith to blesse him Oaths new invented high rash solemne against Conscience are every day heaped May wee not feare the truth of that threat Ierem. 23.10 Because of swearing the Land shall mourne 2. There is lying Sure the Papists learned much doctrine from Plato and more specially in that That a lye might be lawfull to saue a Citizen or deceiue an enemy Nature easily subscribes to this and allowes of dissimulation as a necessary vertue for a man of businesse so our dealing is more dishonest than Machiavels rule That fraud is detestable in other actions but in Warre laudable Vnjust men count it laudable in every action and dare dissemble not with men onely but with their owne soules with God and thinke they never worke wisely but when as it was the brag of Tiberius they walke invisibly Dissemblings are reall lyes there is another distinction of them Merry officious hurtfull Some are patronized by some but by strict rule they are all unlawfull But because I know the disease of the place where I speake I will rather touch that the wittie malicious lye of report Men are like the Athenians still desirous of new matter and are wittie onely in inventing There are a busie gadding generation that are the Incendiaries the fire-brands of Parishes and neighbour-hoods what they heare at one house they broach at another with mixture and additions of their owne to the breach of charitie and that peace which wee labour to build up by the Gospel of peace This is the wicked man that walks with a froward mouth frowardnesse is in his heart he deviseth mischiefe continually he seweth discord Prov. 6.12.14 But God will contend with such for he hates them Of those seven things which are an abomination to the Lord fiue meet in this man A lying tongue An heart that deviseth wicked imaginations Feet that be swift in running to mischiefe A false witnesse that speaketh lyes and he that soweth discord among brethren So Salomon reckons and discovers them Pro. 6.16.17.18.19 2. Against Mercy 1. There is killing The Land reekes with bloud many unseene and unrevenged murthers lye upon us Bloud hath a voice The voice of thy brothers bloud cryeth unto me from the ground Gen. 4.10 said God to the guiltie bloud-staind Cain What should I speake of the murthers of the heart unjust anger hatred envie Of the outward murthers of the tongue brawlings revilings cursings slanderings Of the hand the murther of the body the murther of the soules of others neither time nor I thinke the Text would admit of enlargement upon such a method It is the shedding of bloud is here indited 2. There is stealing Thefts are as various as mens businesses and inventions to pervert and abuse businesse It were not unfit on a day when we are before the Barre to arraigne the noted theife the civill theife the Church theife but it were to be wittie rather than serious and the majestie of a Sermon admits not of triflings Onely I would such whom it concernes would in the feare of God take notice how both odious and dangerous deceit in our Callings and oppression are A false ballance is an abomination to the Lord Prov. 11.1 But more expressely in the Prophet Amos Chap. 8.4.5.6.7 Heare this O yee that swallow up the needy even to make the poore of the Land to fayle saying When will the new Moone be gone that we may sell Corne and the Sabbath that we may set forth Wheate making the Ephah small and the Shekel great selling a little measure for a great price and falsifying the ballances by deceit That we may buy the poore for silver and the needie for a payre of shooes yea and sell the refuse of the Wheat But heare and tremble at the doome The Lord hath sworne by the excellencie of Iacob surely I will never forget any of their workes shall not the Land tremble for this Let oppressors be warned that are wont to grind the faces of the poore 3. There is committing Adultery The breach of Chastitie is by many wayes uncleannesse is that filthy yet generall sinne that makes the Land yeeld a stench into the nosthrills of God multitudes of families being polluted with a bastard brood It would offend you to be led with Ezekiel into the Chambers and it cannot but be irksome to know that in a Land where the pure Gospel is taught there should be stewes like the close Cells of Tyberius in his filthy obscure Capraea T is a sinne too much neglected by them that haue power to punish it but however such shall not goe unpenanced for God hath threatned Whore-mongers and Adulterers God will judge Israel joyned himselfe unto Baal-peor and the anger of the Lord was kindled against Israel Num. 25.3 Baal-peor is thought by Origen Ierom Isidore and some others to be that uncleane Priapus and called by the Latines Idolum Tentiginis I rather consent to that opinion besides the whole Story which is plaine to proue it because of that word in the verse Israel joyned himselfe the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies such a joyning as in the yoke and therefore the Apostle having respect to this word renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not unequally yoked 2 Cor. 6.14 yet it is taken also to expresse filthinesse and therefore the Prophets in detestation of this Idol use another word and call it Shame Hos 9.10 They went to Baal-peor and separated themselues unto that Bosheth unto that shame Which the Thargum Ionathae renders yet more plainely And separated themselues Ad illud pudendum Idolum So wee haue the word likewise Ierem. 11.13 Yee set up Altars to that shamefull thing even unto Baal And the Greeke Translators reade that place 1 King 18.25 Elijah said to the Prophets of shame Thus it appeares Israels sinne besides Idolatry was uncleannesse But
legall course in his writs he begins with a venire facias if we answer not he sends a capias pluries but not to triflle or play with the metaphor I meane we cannot be out of Gods reach And when we appeare there is no contending for he is Iudge of the cause and the Court is his and shall wee contend with the Iudge in his owne Court Wee are sure to be cast yet he is not unjust to make a partiall decision but we are therefore sure to be cast out because he is just How then or what course shall we take Wee must first worke on his will which I would haue entertained in the sense I meane it and shall explaine it and after upon his power Wee cannot overcome the Lord unlesse the Lord bee pleased to shew which way he may be overcome so Samson dealt with Dalilah if it be not presumption to compare this matter with such a type Samson was strong beyond the Philistins power till at length himselfe told where his strength lay and how the otherwise weake might overcome him God hath revealed the way to make vs conquerors wee must meet him by humiliation and repentance This is our wisedome to be submisse By submission God winnes of us and wee of God God quarrells but for his glory he strikes us to make us humble that wee acknowledge him our Soveraigne when wee are submisse God hath tamed us and wee giue God challenges his honour in our subjection and obedience That which we striue for is our safetie submission prevailes for that for God leaues to strike when wee leaue to be stubborne By this meanes both are Conquerors and both Triumph Let us set upon this remedie Gather your selues together before the decrees bring forth before the day of the Lords anger come upon you seeke yee the Lord all yee meeke upon the earth Zeph. 2.1.2.3 The meeke or the broken for so the word sounds like the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mach attrivit or marcuit must seeke the Lord they shall be hid in the day of the Lords anger Obserue what God promiseth to our incouragement Levit. 26.40.41.42 If they shall confesse their iniquitie that they haue walked contrary unto mee if their uncircumcised hearts shall be humbled and they accept of the punishment of their iniquities then I will remember my Covenant and I will remember the Land If our untamed hearts could bowe and relent before him God would lay downe the suite Will yee see what he will doe in what he hath done The instance is in the Prophet Iere. 31.18.20 I haue surely heard Ephraim bemoaning himselfe thus Thou hast chastised mee and I was chastised as a Bullocke unaccustomed to the yoke turne thou mee and I shall be turned thou art the Lord my God Is Ephraim my deare sonne Is he a pleasant childe For since I spake against him I doe earnestly remember him still therefore my bowells are troubled for him I will surely haue mercy upon him saith the Lord. Looke backe into the Scriptures upon the triumphs of humble supplicants see David remooving the pestilence Iehosaphat the invasion the Ninivites their destruction and then learne man-hood in the Combat Oh that wee could be truely humble that we were truely reformed that Magistrates would cleanse the Augaean stable that Ministers would be like the Baptist burning and shining Lights burning as well as shining that all people would be answerable to the meanes they haue to the Gospell they professe that wee would try God in the due performance of a right Fast that wee might hope that in Haggai might be spoken to us From this day I blesse you Hag. 2.19 Let us meet the Lord send forth to meet him that he may be pacified The Lord is marching on and he driues like Iehu furiously learne Iorams wisedome Ioram sayd Take an Horseman and send to meet him and let him say Is it peace 2 King 9.17 Let us send out while God is in the way in the way of his judgements let us enquire what he meanes by these visitations that he comes so neare us let us enquire Is it peace Is it peace And because wee are sure to receiue that answere not so much harsh as righteous What peace so long as the whoredomes of Iezabel remaine Therefore let us cast out Iezabel the ground of the quarrell and not goe forth to resist God but goe forth to fall downe before him It was a good policie in that servant Mat. 18.27 When his Maister commanded payment should be made the servant unable to pay and more unable to contend fell downe and worshipped him saying Lord haue patience with mee and I will pay thee all Wee onely fayle in that wee cannot promise we will pay him all wee can onely begge Lord haue patience with us When God maintaines his action and proceeds let us propitiate him by lamentation Lord we submit wee yeeld the cause where proud rebells would be stubborne to plead for Rights wee onely are wife to beg for favour This must be our way let us lament and as the phrase in Amos is very expressiue Let us call the skilfull in lamentation to lament Amos 5.16 As in other things there is a skill in the performance of holy duties many Fast and yet prevaile not because though they doe the worke they finde not the right way to doe it he laments skilfully that laments humbly thus shall our Fast be profitable God appeased and the Controversie layd downe GENESIS 32.9.11 And Iacob sayd O God of my Father Abraham Deliver mee I pray thee from the hand of my brother IF man haue a Controversie with us it is because God hath one yet this is the Christians advantage to haue recourse to God though at controversie to haue reliefe against anothers suite The Text is in the eighth Section of the Hebrew Doctors Lectures beginning at the third Verse of this and continues to the end of the thirtie-sixth Chapter This part of the Parashu is the Story of what befell Iacob in his way the relation of two dangers His feare of Esau His wrestling with the Angel While wee liue wee are upon our journey and while upon our journey wee are in the warre and haue Catenata certamina new on-sets frequent Encounters Iacob had hot Combatings he feares Esau and thinkes himselfe forsaken he wrestles with an Angel and apprehends God as an enemy yet he continues in the field prevailes in both I le not touch upon the Story to leade you on to what I haue chosen and meane to dwell upon The first part of the Story is Iacobs going home-ward wee may obserue in it 1. His meeting of the Angels ver 1.2 Iacob went on his way and the Angels of God met him There were an Host of men with Esau and here an Army of Angels with Iacob God every where affords defence unto his owne O tast and see that the Lord is good The Angel of the Lord encampeth round about
pray with understanding also 1 Cor. 14.15 The Papists doe but count their beades they doe not pray and the ignorant are like the Papists they doe but say the words 2. With faith this honors God and makes us bold for in Christ we haue boldnesse and accesse with confidence by the faith of him Ephe. 3.12 And how shall they call on him in whom they haue not beleeved Rom. 10.14 The rule is in Iames If any man lacke wisedome let him aske of God and it shall be given him but let him aske in faith nothing wavering for he that wavereth is like a waue of the sea driven with the wind and tossed let not that man thinke he shall receiue any thing of the Lord. Iam. 1.5.6.7 Faith ballasts the soule without it the soule floats sometimes it thinkes it hath a promise and then it riseth to a vaine height the height of presumption sometimes it is driven off and then it sinkes Moses his hands were sometimes up and sometimes they fell downe till a stone was put under them then continued praying and prevaild against Amalek Exod. 17.12 The heart must be established upon something we must haue faith in the providence and faith in the promises and then the heart growes quiet as t is said of Hannah Shee spake in her heart it was not a formall lip-prayer and her countenance was no more sad 1 Sam. 1.13.18 When shee had poured forth her soule before the Lord shee was quiet shee then rested Desire and hope and feare are usually extremes and are full of paine but faith attends with ease and knowes assuredly that enough that is so much of the promise as is fit shall be performed 3. We must attend unto our selues that wee bee not distracted in prayer To that question whether the defect of this attention doe frustrate prayer The Schoole-men haue answered That not an actuall but a virtuall attention is ever necessary I cannot altogether reject that answere for though an actuall attention in every prayer and in every part of prayer is very commendable and that which wee must indeavour for yet the virtuall attention which is to persist in the disposition to attend is that which is necessary I shall cleare this by distinguishing of our wandrings The soule is apt to gad and those wandrings from the duetie which are by our owne neglect these make our prayer to be sinne If otherwise they are not ours but Sathans injections they frustrate not our prayer though they may somewhat hinder our comfort It is the Archers fault if he hit not the marke if himselfe were carelesse of his posture of his ayme but if he ayme rightly and intend his shaft to the marke and another purposely jogge his arme in the delivery of the Arrow t is the fault of the other not his Here is our tryall doe wee intend the marke to send the shaft of prayer to heaven rightly then the malice of the stander-by shall not hinder our entrance and audience But however because of our weakenesse and the Devils maliciousnesse wee must be the more upon our watch and like the wise-man of whom Salomon speakes wee must haue our hearts in our hands that is alwayes in a readinesse for every holy dutie that wee set about The heart must accompany prayer and therefore wee must attend that it be within our reach for it is apt to stray and then wee are dull and without life in prayer Wee must keepe our hearts in tune that when wee strike upon the strings of that instrument there may be melodie to God who may delight to heare This is the attention of the minde 2. There must be the intention of the Will and this is the Exhibition or representation of the Will before God which I shall best shew you what it is by two phrases of Scripture which describe prayer A powring out and a lifting up of the Spirit 1. A powring out of the soule The phrase is used by Hannah 1 Sam 1.15 and Psal 62.8 Powre out your heart before him It usually signifies to deale freely with any one yet without straining there are two things in the phrase Reverence and Humilitie 1. Wee must pray with reverence which is so necessary that Religion it selfe is described to be Actus Reverentiae When wee pray wee come before God and when wee come before God wee stand upon holy ground and in that case the command was unto Moses that he should plucke off his shooes We must be of a speaking gesture our posture and carriage before God must witnesse our reverence that wee tremble at the glory of his presence 2. Wee must pray with humilitie wee haue a patterne in Abraham his very formes are imitable I haue taken upon mee to speake unto the Lord which am but dust and ashes Oh let not my Lord be angry and I will speake Oh let not the Lord be angry and I will speake but this once Gen. 18.27.30.32 He attends every petition with apologie So our Iacob whose story wee are now upon I am not worthy the least of all thy mercies And that poore dejected Publican giues us an example of admirable humilitie he comes unto the Temple for his devotion brought him thither and he dares not neglect a dutie though he be not worthy to performe it but when he is come there how doth he behaue himselfe how humbly how sadly He stands afarre off as not daring to presse nearer to a glorious presence he weuld not lift up so much as his eyes towards heaven as ashamed to behold that against which he had sinned he smites upon his breast with remorce and feare and indignation and all that he can bring out at last is no more but this God be mercifull to mee a sinner Luk. 18.13 And this is the acceptable prayer though he durst scarce speake God readily heard him he went away justified so that wee may say with David Psal 10.17 Lord thou hast heard the desire of the humble There are two Originall words that doe liuely expresse this unto us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in Greeke signifies to pray is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the knee and the Hebrew word Berecha prayer is of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Berech Ingeniculando fudit preces both importing the bowing of the knee in prayer Humilitie is so necessary that the promise is to it 2 Chro. 7.14 If my people shall humble themselues and pray then I will heare from heaven And Esa 66.2 To this man will I looke even to him that is poore and of a contrite spirit This is the Sacrifice that God accepts when sacrifices and burnt-offrings will not please him This is the powring forth of the soule the oother phrase is 2. A lifting up of the spirit the phrase is used Psal 25.1 Vnto thee O Lord doe I lift up my soule And it signifies also two things fervency and continuance 1. Fervency Wee must haue zeale and heate in our prayers Iam. 5.16 The effectuall
must be the ground or strength of our Prayers To omit other proofe wee may confirme this with a double reason 1. No prayer can else be made with faith with boldnesse with comfort for wee must see the thing made ours by promise before we aske it This is our confidence if wee aske any thing according to his will he heareth us 1 Ioh. 5.14 And Ephes 3.12 The promise being made in Christ in him wee haue boldnesse and accesse with confidence by the faith of him For what haue they to doe with God or Gods fulnesse that are strangers from the Covenant of promise Ephes 2.12 Such can challenge nothing and though they hold up a petition they cannot looke to haue it sealed or Gods Fiat subscribed under it But David comes to beg as it were for his owne which was onely treasured up by God against his use Lord where are thy former loving kindnesses which thou swarest unto David in thy Truth Psal 89.49 2. Though God freely promise yet he will not ordinarily performe his promise till it be sought by prayer This desolate place sayth God shall become like the garden of Eden I the Lord haue spoken it and I will doe it Thus sayth the Lord God I will yet for this be enquired of by the house of Israel to doe it for them Ezek. 36.36.37 This same method is cleared by Ieremiah in that great worke of the Iewes returne from the Babylonish Captivitie God will doe it but they must pray They must first pray and then God will doe it After seventie yeares be accomplished at Babylon I will visit you and performe my good word towards you in causing you to return to this place then shall you call upon mee yee shall goe and pray unto mee and I will hearken unto you yee shall seeke me and finde mee when yee shall seeke for me with all your heart And I will be found of you and will turne away your Captivitie Ier. 29 10.12.14 Esa 43.25.26 God will haue this course taken that when wee receiue the promises wee may acknowledg them to be as they are gifts rather than debts bestowed not earned I haue hastned my selfe to the application Let us make use of this argument let us mooue upon this ground Motus must be super immobile T is ruled in Philosophy That Motion must be upon some firme thing something that is immoveable Now prayer is a motion in it the soule ascends to God and therefore it must be firmed upon some stedfast thing such is the promise as David said in his last words 2 Sam. 23.5 He hath made with mee an everlasting Covenant ordered in all things and sure The foote slips not when it treads upon this t is sure ground Let us walke upon this ground let us use this argument wee shall speed and prevaile Quintilian giving some rules for Oratory tells us That if our arguments be not weightie wee must then heape many little ones together like a bed of sand where though every particular graine of dust could not be discerned yet the whole heape makes a great bulke Congregandasunt quia minima but wee need not say so of this argument for it hath strength in stead of many he brings an heape of arguments that prayes with a promise But that I may proceede in this discourse to your benefit I will divide this application into two parts 1. A Direction how wee may 2. An Exhortation that wee would make use of the present argument 1. In the Direction These three particulars 1. How wee must be rectified in our judgements concerning the promises 2. How wee may collect them 3. How wee must apply them 1. How our judgements must conceiue of the promises in their nature exhibition and intention I shall cleare in severall propositions 1. Concerning their nature 1. The kindes of promises differ Some are absolute some onely conditionall So are temporals for we finde Iob afflicted Lazarus poore Christ himselfe tempted yet there are promises against disease against povertie against temptation 2. The Promises are oft times subordinate and as they are made so also performed in order succession and dependance The Lord is a Sunne and a shield the Lord will giue grace and glory to them that walke uprightly Psal 84.11 First grace then glory ther 's the order the subordination 1. The Promises in themselues are certaine and firme but in their performance oft hid and undiscernable and such as come not to passe but by Gods wisedome and power The promise is The redeemer shall come to Sion Esa 59.20 That the Iewes shall be converted is in it selfe a certaine word but a divine Power must bring it about The Iewes are rebellious and because of their infidelitie are cut off God spared not the naturall branches But sayth the Apostle If they abide not still in unbeliefe they also shall be graffed in for God is able to graffe them in againe and so all Israel shall be saved as it is written There shall come out of Sion or to Sion the deliverer and shall turne away ungodlinesse from Iacob as Paul applyes the Prophet Esaiah Rom. 11.23.26 2. Concerning their exhibition 1. All promises to the Elect are made and performed in Christ they were purchased by him and by him are administred Therefore St Paul thus pleads his integritie As God is true our word toward you was not yea and nay for the Sonne of God Iesus Christ who was preached among you by us was yea for all the promises of God in him are yea and in him Amen 2 Cor. 1.18.19.20 And more directly Gal. 3.16 Now to Abraham and to his Seed were the promises made he saith not unto Seeds as speaking of many but as of one And to thy Seed which is Christ Which is either because they are made for his sake and merit or because unto us in Him as our head To Him properly and primarily but In aggregato and so to us wee haue else no interest in them nor any title to them 2. The time of promises is oft unknowne and long dated and as Habakkuk speakes The Vision is yet for an appointed time Hab. 2.3 Abraham was but seventie fiue yeares old when he had a promise of Seed Gen. 12.3.4 But he was an hundred yeares old before he had a sonne Gen. 21.5 And though there were a promise of the Messiah when the Scepter was departed from Iudah yet under the Empire of Caesar there was an old man Simeon wayting for the Consolation of Israel Luk. 2.25.26 3. Concerning their Intention 1. Every promise whose medium is generall though made to some particular person is generall and appliable to all The promises are Centered in Christ and therefore all that belong to him haue all those promises belonging unto them At the dedication of the Temple Salomon made a prayer and among other petitions this If there be in the Land famine if there be pestilence if their enemy besiege them in the Land of their Cities
wasted Esa 60.12 We are bound to do service unto the Church and as wee may feare that our Nation shall some way bee smitten if it put to no hand to the publike cause which is likely to gain something by Swedens Forces and the confederacy of the Saxon Elector so wee may feare that particular places must bring in their accounts how they have been helpfull if we send not over at least the joynt forces of our prayers to attend upon the Armies wee cannot assure our selves of that wee pray for here the staying and preventing the present mortality for the Nations that serve not the Church shall be utterly wasted Vse 2. If it bee the duty of the members let us bee exhorted to the duety to be mindfull of the Church in all our prayers O! pray for the peace of Jerusalem they shall prosper that love thee Peace bee within thy Walles and prosperity within thy Palaces Psal 122.6 7. So David prayed so let us pray with David especially having so great an incouragement They shall prosper that love thee which was the motive that Jeremiah used that they should pray for the civill estate of Babylon Seeke the peace of the city whither I have caused you to bee caried away Captives and pray unto the Lord for it for in the peace thereof shall yee have peace Jerem. 29.7 But it is most certain concerning the Citie of God In the peace of that we shall have peace without it none therefore bee affected as the Church is affected Rejoyce yee with Jerusalem and be glad with her all yee that love her Rejoyce for joy with her all yee that mourne for her Esa 66.10 But that I may not depart from the Text I shall urge this by no other motives than such motive as may be had from the consideration of the Church it selfe under the names used by the Psalmist Sion and Jerusalem in the moralizing of the hystory 1. Of the Situation 2. Of the Priviledge 1. The morall consideration of the Situation of Jerusalem will give us some motive to remember it 1. It was sited though not exactly yet in the generall account in the middest of the holy land and the knowne world That may note the perfection of the Church the Centre to which is a confluence of all other lines from the Circumference The Sun that cuts the Aequator and in the midst of the Firmament is the worlds beauty The heart that being principall in its soveraignty hath a principal place for its operations The navill that tyes and knits together the veines and carying instruments which meete there all tending to expresse the perfection of the Church which if for no other reason yet challengeth our memory besides that all who shall be saved must meet together in the bosome of the Church without which there is no salvation 2. It was Hilly therefore called Mount Sion and the phrase is usuall of going Vp to Jerusalem So is the Church in the time of the Gospel described by Micah But in the last daies it shall come to passe that the mountain of the Lords house shall bee established in the top of the mountains and it shall bee exalted above the hills and the people shall flow unto it and many Nations shall come and say Come and let us goe up to the mountaine of the Lord and he will teach us of his waies for the law shall go forth of Sion and the word from Jerusalem Micah 4.1 2. So likewise Psalm 87.1 3. His foundation is in the holy mountaines Glorious things are spoken of thee O Citie of God But that which is our motive is in this that because hilly therefore it is strong above the reach of malice and we may find safety in it for the Hill of God is as the hill of Basan an high hill as the hill of Basan and in another Psalme Hee hath built his Sanctuary like high Palaces like the earth which hee hath established for ever Psalm 78.69 Our safety lyes in this that we are in the Church as in a defenced place and must endeavour to preserve it as a fort or garrison wherein we lye entrencht Besides it is that high safe Roade which leads us unto heaven that as the Valley of Gehinnon lay under Jerusalem so the way of life is Above to the wise that he may depart from Hell beneath as Solomon applyes it Pro. 15.24 3. They were formerly two severall Cities One was in Benjamins Lot the other in Judahs Sion which was Judahs continued in the Jebusites hands till David was King who by conquest made them both one according to that in the 122. Psalme Jerusalem is builded as a City that is compact together The Church likewise is now but One since Christ came the Conquerour there is no partition wall but Jebusites and Jewes both inhabite together as the Apostle speakes Now in Christ Jesus yee who were sometime farre off are made nigh by the blood of Christ for hee is our peace who hath made both one and hath broken downe the mid-wall of partition betweene us Ephes 2.13 14. All have now an interesse in the Church and it being but One wee are bound to pray for it by one common bond 2. Beside the Situation the prviledges of Sion and Jerusalem may afford us some motives the priviledge 1. Of Sovereignty 2. Of Holinesse 3. Of Love 1. It had the priviledge of Sovereignty it was Caput and Sedes Imperii the Metropolis of the Land Whither the Tribes goe up the Tribes of the Lord for there are set Thrones of judgement the Thrones of the house of David Psalm 122.5 The Church hath such a Soveraignty the Chiefe of all Societies the Princesse of all other Monarchies for all that are of the faith wheresoever they dwell yet are free of that as the mother City The Reubenites Gadites and Manassites who had their inheritance beyond Jordan were fearful lest in time to come the rest of the people of Israell should say What have yee to doe with the Lord God of Israel Therefore they build an Altar in remembrance of this that they might not lose their right in Jerusalem that they were free and of the kindred though they had their dwelling beyond the flood Jos 22.22 23 24. The Church is the head Citie to which all the Nations flow built upon Common ground and to which all beleevers have a claime as Saint Paul speakes Yee are no more strangers and forreiners but fellow-Citizens with the Saints and of the houshold of God and are built upon the foundation of the Apostles and Prophets Jesus Christ himself being the chiefe corner stone Ephes 2.18 19. And who will not pray for the head City of the Nation to which hee doth belong 2. The priviledge of holinesse was also great for thither the Tribes went up unto the Testimony of Israel to give thanks unto the Name of the Lord Psa 122.4 And Gods house was there as the Psalmist adds in the
sit to speak rough words when the hearers conscience is not tender Wee must learne that wisedome both to observe and apply when wee meet with a Pharisee or Sadducee to deale as John Baptist did plainly and to the Conscience 2. The second Argument is from their unsensiblenes of danger which I most intended to spend this time upon in the latter words of the seventh Verse Who hath warned you to fly from the wrath to come There is not the same sense of these words among all Expositors 1. Some thinke them an Admiration What new thing is this What strange sudden change that I see Pharisees comming to my Baptisme Who hath warned you 2. Some think it a doubtfull expression mixed of admiration and suspicion Are yee likewise come to my Bagtisme whether are ye sincere whether are yee serious Who hath warned you 3. Some think it a voice of Terrour Doe ye think to escape because ye come now to my Baptisme Who hath warned you Who hath directed you in this course Yee cannot bee able to flye from the wrath to come 4. But leaving these to the approbation of such as like them I rather conceive it to be a voice of denyall Who hath warned you That is None hath warned you or you are not warned You come to my Baptisme formally hypocritically but you continue Hypocrites and apprehend not the danger ye are in nor how yee may escape it ye are not sensible of flying from the wrath to come There is a little difficulty in the reading of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is a double ellipsis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the other this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the word is used by Saint Peter 2 Pet. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the sense I have given hee exhorts them to repent by consideration of that wrath which they were not sensible to fly from And according to this interpretation the observations I would take out for your use are these foure I. That there is wrath to come II. That the wrath to come may be fled from III. That wicked men are unsensible both of wrath and flying from it IV. That to be sensible of both these is an argument of Repentance I. Observ That there is wrath to come By wrath in this place we understand the judgement of God offended and wrathfull and the effects whereby divine wrath is manifested so the word is used to signifie in many Scriptures Rom. 2.5 Thou treasurest up wrath against the day of wrath and revelation of the righteous judgement of God Ephes 5.6 Col. 3.6 The Wrath of God comes on the children of disobedience But how wrath may be said to bee in God seeing in God is no passion will bee worthy of explication Wee may conclude this first rule That God is more displeased with sinne than man is or can be He cannot endure it as the Prophet speakes Thou art of purer eyes than to behold evill and canst not looke on iniquity Hab. 1.13 Yet this second rule is as true That there is no passion in God Wee must therefore finde wrath to bee in God in another manner than it is in man in him only in regard of the similitude of effect so the Schoole distinguisheth of Ira afficiens and efficiens In man is ira afficiens we are changed and perturbed with our indignation but in God is ira efficiens hee doth the same as wee but without changes without perturbation So the Lunary Rain-bow is not affected with colours as the Solar is There is a conclusion in some Schoolemen That no affection or operation that essentially includes imperfection can properly be attributed to God but if the imperfection be accidentall and therefore separable it may so that when the imperfection is severed from it it may be said to bee in God Now a passion may two waies be said to be evill 1. From the very kind of it when the object imports it evill so envie is and therefore envie cannot bee found in perfection it selfe 2. According to the quantity of it when it is too much or too little so anger may be evill and so not in God but because that evill is accidentall and anger may bee separated either from defect or excesse as it is so severed it may be said of God and that either primarily or secondarily 1. Primarily The wrath of God is no more than voluntas puniendi Gods will to punish 2. Secondarile it is the punishment it selfe so that now wee finde both 1. Wrath in God 2. Wrath from God Both which are joyned by the Prophet Jerem. 7.19 Do they provoke mee to Anger saith the Lord Doe they not provoke themselves to the confusion of their owne faces Yet God still remaines the same without alteration as that acute and subtle Docter Jackson after his large mathematicall demonstration of his hologónie the circular figure hath very divinely expressed it Hee is most loving yet never moved with love because hee is eternally wholly love He is most jealous of his glory and a revenger of iniquity most severe yet never moved with jealousie yet never passionate in revenge because to such as provoke his punitive justice he is eternally severity and Revenge it selfe To apply the explication to the mind of the place Saint John means the declaration of Gods wrath not present but future and may note both the destruction of their City and more principally eternall damnation which is elsewhere plainely called Wrath to come 1 Thes 1.10 So that when we say There is wrath to come wee understand that God may be offended and may have a store both of temporall judgements and eternall which may fall upon us Having thus cleared it let us see it proved That there is wrath to come it appeares 1. From the very beeing of sinne for there is a suitablenesse in sinne unto judgement You know there will be a Storme when the Vapours are exhaled and Clouds have been long gathering Sinne is the seed of wrath and judgement is then sowen when sinne is committed therefore though the seed may for a while lye covered in the ground yet the Harvest will come at length and when the sinner is ripned he is cut downe 2. It appeares from Gods truth for God hath threatned wrath and Gods threatnings are not in vaine There was a severe doome against Jezabel and the threat had Truth in it and therefore though the painted Strumpet frolickt away her time as not expecting it yet at the set time the wrath came as Jehu the conquerour made the observation of it when his servants returned in with the news that the dogs had eaten her This is the word of the Lord which hee spake by Elijah the Tishbite In the portion of Jezreel dogs shall eate the flesh of Jezabel 2 Kings 9.36 There are threatnings of wrath every where in Scripture scattered against sin and shall come to