mans rule Eccles. 9. 1 2. 7. 14 2. There are extraordinary penalties wherein God appears and takes occasion to open and expound some kinde of sins with suitable judgement and then expects we should read our sin in our punishment this I take to be his meaning when he commands to hear the rod and who hath appointed it and that neither of these should be question'd here he gives a clear and a full accompt of both I. if being blind as he complains they were v. 18. 19. he doth not baffle them in their blindness give the blow and start aside but if they ask who smote them he tels them plainly it was the Lords doing exprest with the Hebrew emphasis which by way of demand doubles the answere q. d. I did it and wil justifie it 2. If they would know why he stands not upon his royall pâ—â—rogative which is soveraign reason but gives them satisfying reason suitable to their own principles wherein he refers himself to their consciences if there were not all kind of reason for what he did and they suffered there was a cause and there was this cause Iâ—â— their sin in grosse crowded into the bâ—llance by the lump was the common cause and then 2ly certain provoking sins in particular most intrinsecally crosse to the covenant were the speciall cause so that both put together and so solemnly charg'd upon this people clear the truth propounded That when God inflicts such extraordinary penalties as they then and we now grone under he is very willing we should not guesse at adventure but know for certain that he is necessitated to doe this and so he tels them Ier. 5. 7. How shall I pardon thee for this q. d. Set me in a way how it may be done with the safety of mine honour and command me if not excuse me if I strike home for this Now by that time this is seen and acknowledged we are past the hardest propositions of agreement and he cals us to a Treaty upon these termes Amos 4. Tels his people there what he had done and they had suffered v. 10 11. He was fain to deal with them as Absalon with Ioab that could not get speech with him till he fired his corn so he dealt also with these in the text fired them round about the cause was apostasy and obstinacy They had started off from their God and would not return upon summons therefore he wils them to consider where the difference lay and mind it or he would proceed from one penalty to another untill they give him a meeting to the purpose something he had done ver. 10 11. but that was not all Some more dreadfull penalty there was behind which he leaves a blank for in the 12. ver. This I will doe he saith not what but let them suspect the worst if they prepare not to meet the Lord This being so there is yet hope in Israel concerning this Ez. 10. 2. there is yet some life in our case a step at least betwixt us and death there is space enough for mercy to come and warn if grace foresee and prevent the wrath to come so that before we come to the last and great duty of consideration we have by way of inference a twofold Information which I shall commend to you in a twofold coâ—sectary viz. 1. God neither smites nor spoiles a people without a cause 1. nor yet for every cause 2. He is willing we should consider what sins of all others are the robbing and spoiling sins For the first know for certain that neither Jacob or Israel as then nor England or Ireland now are rob'd and spoil'd by fatall necessity by any malignant influence of the stars or conjunction of the planets as some that have nothing else to say or do would amuse the world withall No verily our Church and State have those stars within them and O that we were so wise to get above them those stars I say that have fought in their order against us and without which God uses not to fight with us the Sun shines naturally but is eclipsed accidentally so God loves his own freely out of his gracious inclination but his frowns are forced and his stroaks are constrained like fire out of the flint not without provocations nothing can anger him but sin that fights against his will nor any thing please him again till he hath his will of it to this purpose he must and will smite that is certain but never without a cause 2. Nor yet for every cause He is not so hot in the quarrell of his Covenant that every sinfull unkindnesse should kindle him into a flaming passion and make him poure out the fury of his anger and strength of battle upon a people No no it is granted on all hands not only by us who are here humbled under his mighty hand but even by those that are blaspheming his name in the camp that God hath cause enough to be angry or if it were denied this great Assembly this grand Jury of our kingdome hath bils enough upon the file to testifie against us so many that it is thought they will not all be found charg'd home untill the Judge of all the world come to right himselfe In the mean time we are here this day before the Lord to doe him right in two particulars viz. 1. Acknowledge the cause 2. Accept the penalty In each of these let us be free and faithfull I beseech you Doe this Sirs or there is nothing done in the way of reconciliation I hope there are none here so well conceited of our Nation in generall or themselves in particular to say or think that God might have better spared this blood that hath been spilt amongst us or that it might have been shed more justly elsewhere If any of those that stand in the gap this day to pray and plead for his people or to judge betwixt him and his harbour any such thoughts let me bespeak you in the words of the Lord O wash thine heart from this great wickednesse that thou maiest be spared and let not these vain thoughts lodge within thee Indeed time was when we might have pleaded pity upon better appearance of reason then now we can For instance â— in the time of our Marian persecutions about 90. years since our Nation then was in the first heats of its love and it was pity then that Christs Lambs that fell into so hard a time should be so butchered and Bonnered as they were weltring in their blood that was a time of love and for the elects sake those bloody days were shortned So again 2 in the year 88. Our Nation was unanimously agreed Prince and people both upon a course of reformation to purge out the Romish poyson from the Church and work the Spanish leaven out of the State then it was
Prophet summons all those that have ears to hear or hearts to consider that they would have a care of this duty Partly by way of exprobration charging home the neglect as a great delinquency Yet he knew it not Yet he laid it not to heart The parts thus set and the words clear enough those that are wise and judicious may reade Gods meaning in them as good Textmen can the originall without points but this being not every ones gift I shall taâ—e leave to condescend to the capacities of the meanest and point out the full scope of the Prophet in these 3. conclusions 1. The robbing and spoyling of a Nation is a very sad and shamefull penalty 2. The Lord seldome or never inflicts this but upon great and weighty considerations 3. He takes it very ill if these be not rightly weighed and well considered This first Truth will appear by that time we have observed it to be Gods usuall course when he means his rods shall smart to the quick to brine them in shame and if shame will serve turn and spare blood he stays there and proceeds no farther As indulgent parents deal with ingenuous children that blush to hear of the Rod it is thought enough to shew it or shake it or at most to stick it at their girdles Look how the Father pitieth his children so the Lord pitieth them that feare him Psal. 103. 13. Yet rather then fail of Reformation he makes them when occasion serves blush bleed at once Thus he dealt with those that dealt falsly with him in the Covenant he threatens to make them greatly ashamed verse 17. meaning he would strip them naked when hee strikes them their penaltie was to be aggravated with infamie to this purpose we finde them pointed at as the ignominious captives of wanton conquerers that gloried as much in their vassallage as in their ransome verse 22. This is a people snared in holes c. their friends were either ashamed or afraid to come at them They are for a prey saith the Prophet and none delivereth for a spoil and none saith Restore an hard case when friends shall not own each other when a common calamity sets them at such a shamefull distance Now when the Lord deals thus with a people he would have you know by that token that he is angry indeed and expects that in their humiliations besides their sighes and tears they should expresse a shame that accompanies their punishment as well as their sin which they were wont in such case to acknowledge Ier. 3. 24 25. Shame hath devoured the labours of our fathers we lie down in our shame and our confusion covers us or in case they did not speak out their Ministers were to do it for them As Ezra very feelingly Cap. 9. 6. I blush and am ashamed to lift up mine eyes to thee O my God Why it follows beside the sinne acknowledged there was a shame treading upon the heels of it verse 7. We are delivered up to the sword to captivity and to a spoil and to confusion of face as it is this day As their sinne was shamefull and deserved a shamefull punishment so it was a burning shame he thought that Gods Inheritance should be rob'd spoyl'd cow'd conquer'd by his and their enemies and it must needs be so if we examine the grounds and to that purpose consider first the parties secondly the penalty 1. For the parties whether patients or agents spoil'd or spoyling God clothes them both with shame and if Gods anger be the rule and measure of the shame as will appear it will be hard to say for the present which of the two are worst to passe for whilst Gods anger is smoaking and both under the fury thereof it is not easily discerned whether he be more angry with the rods of his fury which are his enemies or the people of his wrath which may be his own Indeed when he hath done striking it is well known but not before as we finde in the 10. Chap. of this Prophesie comparing the 5. verse with the 12. At the first Gods anger seems strongest towards his people but when he hath done with them then he faces about and gives fire upon his enemies verse 16. So that look how far Gods anger smoaks upon a Nation in generall or any person in particular so far they may hang the head for shame as the Lord himselfe intimates in the case of Miriam Numb. 12. 14. If her father had but spit in her face should she not be ashamed seven dayes let her be shut out from the camp seven dayes Surely thus hath the Lord dealt with the daughter of his people amongst us he hath not only spit in our face but cast the excrements of our Nation the robbers spoilers over the surface of our Land In which case we may take up the Prophets complaint Ier. 14. 1 2 3. Our land mourns the gates thereof languish and are black to the ground their Nobles were ashamed and confounded and covered their heads The truth is both noble ignoble agents patients amongst us may well be ashamed the one for being so weak as not to maintain their own right the other for being so powerfull to do the other wrong Psal. 52. 1. That tyrant did but glory in his shame that boasted how mighty he was to do a mischief The oppressed may be ashamed to deserve it so justly the oppressour for doing it so injustly Divine justice frowns on both now the frowns of a King are the shame of the subject whether he be a favourite or malefactour especially when he is known to have been both In the mean time God is righteous and will not foul his hands with the sin of either but glorifies himself in the just-deserved shame of both The wantoÌ„ spoiler drives drags his captive in triumph with bloudy face and bare feet nothing to cover his shame but his eye-lids closed up and his head hung down to think that no lesse penalty would answer his deserts as that good Emperour Mauritius over-powered and villanously abused by his servant and successour Phocas sighs out his shame in the words of the Psalmist Iustus es Domine c. Righteous art thou O Lord c. But that excused not the ingratefull Tyrant Indignus ille qui faceret he might be ashamed to deal so barbarously with one that deserved it not of him as the one was ashamed to know he had deserved no lesse so might the other to do so much In the mean time Gods anger soots them both and their faces gather blacknesse so that the parties whether agents or patients whilest they are in the smother of his displeasure have a sad and shamefull time of it 2. Consider the penalty and then the truth will further appear To be made a prey and spoile is the doome of the beast therefore when the Apostle would shame certain gracelesse men
God it was then high time for God to look to his honour being in good earnest driven from the place where his honour dwelt which â—e was resolved to visit with a vengeance the first place he began withall Ezek. 9. 6. Mal. 3. 3. It were too large to bring in the severall complaints put up against these Sanctuary sinners by those of their own Tribes Wolves and Mastives may be alike in hair and colour but differ much in their respects to the fold the one watches over it for good the other for a mischief this the Lord saw and therefore as there was no remedy when the bad people abused the good Prophets 2 Chron. 36. so when the bad Prophets abused the good people there was no remedy but ruine God cals in all the robbers and spoilers round about to make a prey of Priest and People in this case Es. 56. 9. 19. 11 12. Such I mean whereby Priest and people joyn'd hand in hand together to make a faction of hell strong enough to over-power both the word and sword when it comes to this passe that Magistrates and Ministers Gods faithfull witnesses are not able to make a considerable party to deal with these then no remedy but this penalty thus was it with them and how much better of late with us when those Priests were the only men of worship that could silence their brethren in a Lordly tone and courtly scoffe As Amaziah did Amos 7. 11. O thou man of God Fly thy way c. when these could by an Arbitrary power of their own dispence with the power of godlinesse and the honour of Gods dayes and in their rare and solemn Sermons discourse the people into a dream of wine and strong drink Mich. 2. 11. as ours did into whitson-ales-lords-whitson-Ales-Lords-day sports and this so pleased the people that they were resolved as most of ours are to engage their lives liberties to maintain these pleasing devotions this the Lord saw then and we may see now to be an horrible thing vid. Ier. 5. ult. An horrible thing c. shall I not visit saith God for these things c. Yes doubtlesse in this very way that he now goes in to let in the robbers and spoilers and tels what they shall doe v. 17. eat up thy harvest thy flocks and heards c. More particularly the despising of Gods word and messengers dared the Lord to spoil them David could do no lesse in point of honour then pour out the fury of his anger and strength of battell upon the Ammonites when his gracious message and messengers were so shamefully intreated and what remedy but ruine to that people that shal deal thus with their God This spoil'd al and brought in the finall plunder upon that state 2 Chron. 36. 16. and so doubtlesse it will upon ours if not prevented when a people shall so far under-value the word and Ministers that either they are not heard at all or which comes all to one for meer coustome the auditories either thin or thronged according as times and persons are pleased when we shall make a meer thorow-fare of divine ordinances and take them in the way to our profits and pleasures Feasts and Fairs as the Lord intimates with complaint Es. 33. 31 32. when men shall come with the same affections to the Temple as to a tavern call for what they please and like nought but what they call for Thus did these as this Prophet complains Es. 30. 9 10 11. Prophesie to us pleasing things which when the good Prophets could not in conscience do but told them of their sowr grapes bitter clusters they flung these reports into their faces with indignation and added this above all to thrust them into corners v. 20. it was time for the Lord to pay them in their own coin and deal with them as they dealt with his servants and let them see how good it was to be snared in holes and prison houses v. 22. how they liked bolts and chains slanders and scoffs this had they done to men of the most noted ability and fidelity in Gods work and this such a provoking and spoiling sin that God reades their doom in the Prophets curse Ier. 18. 20 21 22. the very judgment in the text Adde to this their dalliance with God in holy performances wherein they were content to be costly so God would value their service at their own rate they could talk of thousands of Rams and ten thousand rivers of oyl but if God had took them at their word told them that he required these things at their hands he should have been charged as an hard Task-master imposing impossible services But when in stead of these vain thoughts which he could not think of with patience Ier. 4. 14. he requires real duties to do justly love mercy walk lowly with their God here they started off like broken bows drawn beyond their strength their fastings and prayers services and sacrifices were such noisome formalties that the Lord starts off from them as so many dead and rotten carkasses that had neither life nor soul in them professes his loathing detestation Es. 1. from 12. to 21. And whereas against this they pleaded that God did them not right in not regarding and rewarding his own ordinances Es. 58. 4. he there turns them in-side out-side to the world and lets them know they were not the services he disavowed but the hypocriticall superstitious additions the formal performances for which he threatens not only to loath them but his own sanctuary which was polluted by them Ier. 7. 12. 14. and resolves to destroy all their wise contrivances whereby they deceived themselves abused the world and provoked him to wrath Esai 29. 14. Mark what a plundering youth what a mercilesse robber and spoiler he sends in upon them for this very sin Esay 10. 5. O Assyria the rod of my fury I will send them against an hypocriticall nation a people of my wrath Lastly that which sealed up the Ephah was their Apostasie starting off from the holy Covenant and from the pretended heats of their first love A sinne so often mentioned and threatned that the Prophets were as weary of speakiug as the people of hearing Gods complaints in this case therefore the Lord in pity to his Prophets and displeasure to this people gives them a discharge either of praying for them Ierem. 14. 10 11. or preaching to them Hos. 4. 17. Let them alone saith God q. d. they are joyn'd to their idols wedded to their wayes and it is in vain to forbid the bains between them and their new-chosen deities let them take their course I shall reckon with them once for all The thing that grieved him was their forwardnesse to strike Covenants and their readinesse to break them In the times of their reforming Magistrates when Piety was in fashion at Court then they will wade through bloud to get to the
robbers Did not the Lord he against whom we have sinned For they would not walk in his ways neither were they obedient unto his Law Therefore he hath powred upon him the fury of his anger and the strength of battell and it hath set him on fire round about and he knew not and it burned him yet he laid it not to heart WHich words as you may perceive Honourable and beloved are a text so sadly open'd to our hand a Prophesy so clearly fulfilled in our eyes that he which runs may reade it as an Hand-writing upon our wals foretelling the ruine and period even of our Israel also unlesse it please the Lord graciously to step in betwixt us and the wrath to come I shall not need therefore by way of clearing a passage to the words to say much more then what our Saviour did in opening a Prophesy in this book which after reading the words he closed up again and told them This day is this Scripture fulfilled in your ears and they all bare him witnesse Nor shall I need by way of preface to say more then the Prophet here doth immediately before the Text to quicken up your attention Who amongst you will give ear to this who will hearken and hear for the time to come where he lifts up his voice like a Trumpet to make way then follows the Lords Declaration in the words which I have read Who gave Iacob for a spoil c. Briefly to come in upon them with the best speed I may this whole Sermon of the Prophet beginning at the first v. of this chapter and ending at the 13. verse of the next is a Prophecy so strangely enterwoven with threats and promises that it appears as so much Checker-work of Judgements and mercies hear a little of the one then as much of the other with line upon line judgement upon mercy very suitable to his hearers which we may conceive to have been a mixed number for it is well known that the sinners in Sion and mourners in Sion in those days were so blended and mixt together that there needed a Divine hand to mark the one from the other In the former part of this chapter we have the Lord Jesus exhibited to us as one most eminently set off with all the gracious endowments that might win upon the hearts of the worst of men to this purpose the Prophet tels us â— Negatively what by his office he was not and then Positively what he was 1rst no quarreller or striker so far from that unpleasing work that he was not to cry nor lift up nor cause his voice to be heard in the streets v. 2. so far from raising uproars or tumults that he appears not in the strong wind or Earthquake or fire but in a still voice which should neither break the bruised Reed or quench the smoaking Flax v. 3. That sword which he brought into the world with him was not to bee drawn if peace spoken to the heathen might prevail his meaning is he would not by force of arms drag or drive his conquered number into obedience this was not his office but 2ly the course of his office positively was to find eyes and feet for his followers or at least to knock off the bolts and chaines that they might be at liberty to follow him freely and faithfully v. 7. Now if notwithstanding all this there should be a perverse party amongst them of the sons of Beliall that would refuse his gentle yoak and break his bands asunder close up their eies against the light and fight it out in the dark the Lord will see the quarrell of his son or as he cals him ver. 1. his servant revenged to the full upon that people ver. 13 14. If the Prince of peace were silent the Lord of Hosts would speak in his cause yea and fight too very severely not onely cry and roare but destroy and devour at once yea the longer he held his peace the lowder he would be when he comes to complain the farther he drew back his hand the deeper would be the wound when he comes to strike Which by the way may serve as a warning caution to that Nation or people suppose it be ours that have had more of Christs company then they care for more of his proffered Grace then they are willing to accept or acknowledge when God comes to reckon for this though that Nation were as neer and dear to him as Iacob or Israel of whom he speaks with honourable mention Hos. 12 45. one that was excellent at the duty wherein we are now imployed could weep and make supplication and by his strength had power with God Yet if the prevailing party amongst them were strong enough to trample down those Honourable Laws which he had magnified on purpose for the advantage of his people when he is thus provoked by a lawlesse number he professes openly he will have an holy though an heavy hand in the ruine and spoyl of that people and when he hath done leaves it with the world to judge whether there were not all the reason in the world for what he did when he gave Iacob to the spoyl and Israel to the robbers c. and thus we are come through the context to the words Which being very clear and plain I conceive it would be time impertinently spent to give accompt what Interpreters say of the words or dash their judgements one against the other this I take it were but to strike fire and light up a candle at noon-day to seek for that which is neither hid nor lost this is no time or place to be luxuriant in Criticismes and as for parts if I had not learned that Aeque confusa est divisio nimia ac nulla I would spare divisions were it not to prevent confusion briefly therefore to help our memories you may cast up the full sum of the words into these three generall parts 1. A penalty inflicted Iacob Israel given to the plunder spoyl the robbers and spoylers have it in Commission under Gods hand to plunder him this is the penalty and as we shall see a very sad and shamefull one 2. The cause alleaged together with the vindictive party that appears in it let me put them both together for better expedition and satisfaction in case it be demanded Is this legall shall not the Iudge of all the world doe right will the King of Kings leave such a precedent upon record to his vicegerents to plunder their own subjects to which he answers there was a cause and there was this cause upon which he avouches the fact under his hand in words at length and not in figures Did not the Lord which with the Hebrew Emphasis doubles the Answer â—q d. I did it and will justifie it 3. The acknowledgement required with the most serious consideration that may be as appears partly by the quickning preface wherein the
to the ful he calls or compares thēto brute beasts made to be destroyed 2. Pet 2. 12. And of all men none more sensible of this then holy men Sapiens miser est plus miser c. such as have been in honour with God and such honour have all his Saints Mark therefore how sadly they complain in this case Psal. 79. 1 2 3. It was much that their dead bodies should be beasts meat and their bloud run down the chanells but that which they felt most in this misery was the shame of this penalty verse 4. We are become a reproach to our neighbours a shame and scorn to those about us and had it been in their choise would rather have fallen under thunder-stroaks or plague-stroaks any judgement from heaven would have been more welcome then to lie at the mercy of men vilder then the earth whose tongues hands and hearts were set on fire from hell No plague like that of a plundering enemy that delights in warre so David thought that knew them of old and in his choise prefers the plague before them 2. Sam. 24. 14. He could never think of them without an imprecation Psal. 78. 30. Rebuke O Lord the multitude of spearmen together with the bulls and calves of the people Scatter thou them that delight in warre When God gathered these rods and bundled them together he suspected the fury of his anger and strength of battell and if God will honour him with the choise of penalties he will not consult so much shame to himself and family as to fall into their hands It grieves not an ingenuous child so much to be scourged immediatly by the Parent as to be turned off at the second hand to a base and mercilesse groom the plague-stroak comes from Gods hand and here we commonly cry Lord have mercy on us But who can find in his heart upon his knees to ask his life liberty at the hands of a mercilesse plunderer or if he do who can be sure to speed that knows he shall lose his suit breath together since God and their consciences give them no quarter how can we expect that from them which they have not received But of all spoiling penalties none like that of a Civill warre if a malefactor must die better by any hand then his own and if a Nation must needs bleed to death better any do it then they of their own bloud and bowels for there is much of Gods anger and consequently much more shame in such a misery God was too angry with the Israelites to let them die by the strength of battell and therefore expresses his fury more in consecrating their brethrens swords to do execution upon them as so many condemned malefactors Exod. 32. 29. To have a mother sentenced to death by the wanton cruelty of her own children is such a shame and misery as goes beyond the penalty in the Text and yet this being our case it will be worth our labour to pause upon it a while and make the truth our own by way of application This being so that the robbing spoiling of a Nation is actively a sin and passively a shame this will concern us all before we passe forward to consider what we have to do or suffer in this case To this purpose it wil be worth the while to take notice of this penalty and consider these robbers spoilers as they fal under a twofold cognizance for they may be viewed as a double-faced piece look one way and you see a beautifull face on the other side a deformed monster So if we consider them efficienter you may see more of God then man in them but if you view them instrumentaliter you shall see more of the devill then either and both these wayes we shall do well to view them for our better information Consider them in Gods hand gathered and bundled up for his own ends which are ever high and holy viz. his owne glory and his Churches good here we may call them as David doth the men of Gods hand Psal. 17. 14. for though their will be their own and that be bad enough yet their power is Gods and therefore good so that if he commands us to kisse these rods no childe of wisdome will refuse it if he command us to spare and forgive these it may it must be done David was wise that did it even whilest he smarted under the shame hee looks upon the Act as Gods doing 2 Sam. 16. 10. Who then shall say Wherefore hast thou done so Here we have nothing to say much lesse to doe but something to suffer as we shall see in the next point when we come to view these rods in Gods hand In the mean time we shall consider them as unlucky Instruments faln out of his hand and such as have gone beyond their Commission as an axe or edge-tool falling from a shelfe hath weight and sharpnesse enough in it to doe a mischiefe without a guiding arm so it is certain that though these rods can do nothing beyond permission yet beyond their commission they may and so much the Lord himselfe observes of them Esay 10. 5. You shall finde that God had given a large Commission to the Assyrian the rod of his fury to plunder and spoil this people very severely but yet with a purpose to leave in the midst of them a poor and afflicted people that should trust in the name of the Lord God hath some mercifull purposes to reserve a number and to let the proud Conquerour know that his Commission was limited under pain of his displeasure Howbeit as God observes of him ver. 7. he thinks not so but it is in his heart to destroy and on he goes with this resolution to the 15. ver. where the Lord takes him up with indignation Shall the Axe boast it selfe or the rod shake it selfe against him that lifts it up In doing thus God leaves them to be dealt withall as those that have gone beyond Commission Esay 47. 6. If they be such as shew no mercy we may be sure by that token they are beyond commission and we have leave in this case to say and doe something too and are to blame if we doe not we are not in this case to conceal our rapes wrongs as Dina but to complain as Thamar and though it be with blushing to let our Father know what folly or fury rather hath been committed in Israel yea to send out hue and cry after them as the Levite did the quarters of his Concubine thorough all the Tribes and make out for right against them or at least for a just hearing of our complaints This then being an hearing day I shall make it my next work to move you all that have ears to hear and hearts to consider and tongues to complain to joyn with me in this duty of the day to joyn our humble
Temple their cancel'd covenants shall be renewed and new covenants sealed and subscribed yea heaven and earth shall be called to witnesse what fast friends they were to God and their guides hands and seals and oaths and all that could be said and done to make sure work and all this lasted very hot how long for a slaying time whilest the sword was at their throats the pestilence in their houses the famine in the fields so long and not much longer vide Psal. 87. 34 35. When he slew them they sought him c. This provoked the Lord exceedingly as it doth a workman to have his work seem to fadge and then to fail him or a sutor to have his beloved accept of a ring and break a piece of gold and then to deceive trust this gauls worse then if there had been a churlish refusall at the first profer The first and suddain dislike of a man is imputed to strangenesse but a dislike upon knowledge charges the party repudiated with unworthinesse in this case all kindes of revolts are grievous but those that are reiterated are insufferable So to know Gods Name and not to trust him is a deserting with a witnesse which he takes so unkindly that if the whole flaming Army of his wrath can expresse the fury of his anger and jealousie the provoking party in this case must look for it It was for this that the Lord discovers so much passion by his Prophets and tells them their desolation should be so great that other Nations should raise the wonder and say Wherefore hath the Lord done thus to this great City Why what had he done vide Ier. 22. 7. Prepared destroyers not weaponlesse but well armed able and resolved not onely to abridge them of their fuell which we now finde to be a great strait but to make fuiell of their farest houses and then to give satisfying reason for what was done vâ—â— Because they have forsaken the Covenant of the Lord their God To these might be added many more but these enough to let us know that when God gives up a people to robbing and spoiling they would but look inwards and if they finde not these sinnes making way for this judgement under which we suffer let them argue the case with the Judge of all the world and plead with him that he works not by president but if they finde these fore-running sinnes and this judgment of robbing and spoiling following at the heels of them they need no more wonder in this case then to see the Sun rising in the East and putting forward like a Giant in his wonted course untill he sets in the West which being ordinary is not ordinarily regarded But those amongst us that are wise and would be glad to know what 's a clock by our Diall how our time goes it is fitting they should observe it and to this duty we are called in the last place being now come to the consideration required partly by way of a serious acclamation in the scope of the Text and preface partly by a severe objurgation charging it as the great delinquency in Iacob and Israel who though he were set upon by robbers and spoilers yet he was not gagg'd yea they came not like theeves in the night preventing all complaints and succours but comming with such warning as they did the wonder is that God hears not of them either by outcries or at least by sighes and groans this moves the Lord by his Prophet here to expresse himself with this wonder in the preface and complaint in the closure of the words Yet he knew it not yet he laid it not to heart And was not this strange to be rob'd and spoil'd and not to know it The Prophet Hos. 7. 9. thought it strange That gray hairs should be here and there upon them and â—hey not know it that there should be any symptomes or evidences of a declining State and they not foresee it but to have the death-stroaks and tokens of Gods wrath upon them and not to minde it to be fired round about and scorcht and to be insensible of all this If there were any thing left of the man or the beast in this people it could not be but they must feel it as beasts and know it as men and doubtlesse so they did the Prophet Hos. 5. 13. bears them witnesse they did Ephraim saw his sicknesse and Iuda saw his sinne They did so but how confusedly they did but composedly they did not they knew what ayled them well enough what their sinne was and what their suffering was in sensu diviso but to put these together in sensu composito as the cause and effect and to lay them so to heart as God required this they did not And this seal'd up their misery and layes them before us as the sad patterns and presidents of Gods wrath upon a brutish people that onely knows he is angry but not why This he takes to heart because they did not and gives us to know that God takes it ill when sinnes and sufferings are not rightly put together and his meaning known Briefly these things were written for our admonition so much the Prophet implies in the preface where he lifts up his voice to this purpose that posterity may hear him verse 23. Who will hearken and hear for the time to come Or if that reaches not home to us the Apostle takes it from him and stretches it even to our dayes and beyond 1 Cor. 10. 6 10. Now these things were our ensamples and are written for our instruction and admonition upon whom the ends of the world are come So that unlesse we mean to be made pillars of salt to season succeeding generations unlesse we mean to be made examples to others let us take examples by others and be made wise at the best hand and cheapest rate we can to this purpose give me leave to put home the serious consideration of these things premised and lay them to heart as a gracious duty which the Lord calls for at our hands and hath set apart this day to put forth the acts of it being indeed such a work of the day as will imploy all the powers and faculties of the soul and is to be exprest in some especiall acts which I shall briefly open to you for the clearing of the truth and so fasten it upon your hearts by way of application As first it implies An act of the Iudgment commonly called the minding of a thing when the understanding is seen in its office to weigh things aright in the ballance of the Sanctuary and judges of them not according to appearance but with righteous judgment layes the sinne in one scale and the judgment in another and never gives over untill it hath the just weight of what God hath done and we have suffered Thus David that at first had no more leisure but to cast his sinne into the scale
many able heads to whom they are now entrusted But when they are brought from the heads to the hearts of our State then God hath his end and if his ends and ours meet we shall be happy for all this though this be the day of Iacobs troubles yet the hope of Israel and Saviour thereof in the time of trouble will remember Iacob and all his troubles To this purpose I am to bespeak you all Honourable and beloved according to the severall rankes and files wherein you stand to expresse and improve some acts of this duty required that the Lord may see and say there is many an hearty and affectionate soul amongst us willing to give him a meeting as Iacob did and not let him goe without a blessing to this purpose let me but briefly name some few advertisements that may satisfie you 1 when it is done 2. how it may be done 3. what if it be not 4. what if it be and I shall have done for my part and pray that the Lord would doe his and yours for you and so conclude Know that God takes these things as laid â—o heart when they work in us these two properties viz. 1. a sympathy that we can hear of these afflictions of Ioseph as if they were our own though for the present most of us are under safe roofs many of us under our own and as yet enjoy as much of our former satisfactions in wives and children Families and goods c. as the course of these times can lawfully afford if we can bring our selves to look upon these as if not considerable as Phinehas wife upon her Ichabod and set our selves as neer as may be in the case of the distressed families in our Kingdome that are fain to fast upon other terms then we doe because the robbers and spoilers have taken away their childrens bread if we now feeling a little hunger could be more pincht with the thought of theirs or beholding the sad countenances of each other could bewail the rufull sight of theirs sitting in sad or forlorn postures either in their own houses or which comes all to one under the dark roof of hungry and dismall prisons O it were a brave spirit indeed that could in this case un-Lord or un-Knight himselfe in his heart for a while as good Nehemiah did who had wine and oyl enough to make a glad heart smooth countenauce yea and that which is more then the best He amongst us can boast of for the present he had the Kings favour to maintain and increase this yet as if all this were nothing all was black and dark with him whilest the sepulchers of his fathers lay wast surely it would become us well to look upon our land as a Golgotha rather then Bethel of sepulchers rather then houses a place that may be called after the naâ—ue of Isaacs wels Esek and Sitnah strife and hatred where there hath been great pains taken to dig and keep open the fountain of Justice and as much strife and hatred exprest to trouble the waters if there were no more but this it might make our hearts bleed and sympâ—thize with our State This were enough to see this representative body of our State the glory of our Nation to be accompted as a Traytour with the head upon the block and the hand of many a bloody executioner lifted up to part the head from the body What living member can chuse but sympathize in this case and by fear and trembling shew he laies it to heart When we can sentence our selves to have as deep a share in the sin as in the punishment when we can lay our hands on our hearts and smite upon the thigh and say It is I Lord I know none in some sense a greater delinquent then my selfe if others have been Traitours to our Soveraigne I have been so to his Soveraigne Lord of lords and King of Kings one that hath made me not his creature onely but his favourite doubled many a blessing upon me belonging both to life and godlinesse and so much mercy streaming from the fountain of grace might break my heart if it were not Adamant They that can say and do this feelingly and faithfully may be said to lay this to heart But how may this be done Briefly thus by putting forth and stirring up some acts of naturall affection which the Lord commands and commends in his own and charges the contrary as an heathenish vice Could we to this purpose consider but these two things viz. 1. How miserable our friends have been made and 2. that our false and uneven reckonings with our God have made them so When we hear of such a County or Town once the pleasing seat of our habitation now made a Stage of watres or cage of unclean birds where the Ziim Iim and wilde Satyrs play When some of us may say There have I left my flock whereof I was once a Minister or my family whereof I was once a Master not as the Estridge doth her eggs in the sand but as the mourning Turtle scar'd from her nest and mate sits groaning at a distance to see or hear some bird or beast of prey to seise upon the nest and young and spoil all If this be not the â—ad case of some of us it is doubtlesse of many in our Kingdom and of some very near in relation to us and if we could but think what prayers and tears they have and do put up for us and others as yet in safety that we may be kept from their condition our hearts would melt into tears to do as much for them And this is a means to set this passion a work 2. What our sins have contributed to their sufferings who can choose but tremble to see his fellow bleed under correction for the same fault wherein he knows himself to be not an accessary onely but a principall agent Doubtlesse there are none of those wasting sins formerly mentioned whereof this Congregation can freely wash their hands and shall the Lord be visiting our sins upon our countrey and kindred fire our Nation round about and we not lay it to heart Cursed be that opinion of the Antinomists whoever either maintains it in his thoughts or takes occasion to start it in so unseasonable a time is doubtlesse a great factour for hell and puts poyson into our wounds that they may not heal Are they greater or better then our father Iacob It is recorded of him that he wept and made supplication doubtlesse then his own and others sins were laid to heart Hos. 12. And if they think God sees not any iniquity in his own for which he is angry with them they may do well to read over this Text once more and I should think that if there were not one more besides this in the Scriptures this alone were enough to let them
know that he hath just cause to be angry not onely with the sinnes but even the persons and prayers of his people and when he is so takes it very ill if they take it not to heart A truth so clear that I am perswaded there are few or none amongst us Antinomians in judgement and open profession but certainly every remorselesse carelesse sinner amongst us is such an one in his practise and to such as these I have no more to say but this as Mordecai to Esther And do you think to escape better then the rest of the Kings loyall subjects Have you any Charter to secure you and yours from the common calamities and to ensure you that neither you nor yours have any sins to be prayed out of the sealed Ephah nor any hand in raising this storme Well sirs do not venture to sleep under hatches whilest others are sweating and tugging to get the vessell to shoar It will be in vain for us to work at the pump if such as these stop not the leaks and all of us with one heart and minde confesse and bewaile our guilt and interest in these common calamities I beseech ye therefore without any more ado as many of us as meane well to our own souls and love our Nation let us yeeld up our selves to justice and accept of this punishment For if our uncircumcised hearts relent not to think what others suffer and what we have contributed to their sufferings we have not reacht the main duty in the Text for which the dreadfull spectacle of Gods anger is set up even like a pillar of fire either to lead us if it may be to repentance never to be repented of or if that may not be it will make us examples to posterity and it will be written of us as of these That the robbers and spoilers were sent amongst them as the avengers of the quarrell of the Covenant but there were a generation amongst them would not beleeve that God had any such quarrell against them yea they themselves were some of them scorcht with the flames yet they gave not glory to God by acknowledging and bewailing the guilt and accepting the punishment therefore the Lord poured upon them the fury of his anger and the strength of battell c. But say some of these looser sort what if we do not what if we cannot do this it is not every mans gift to put the finger in the eye for every sin or to have tears at the fingers end the task is too harsh for some mens complexions and therefore the Physitians of Church and State may do well to indulge to some mens tempers that think this remedy as harsh as the disease as good say they have our houses afire about us as our consciences within us and it is pity to over-presse soule and body at once if God take away our states we have the lesse to reckon for and ther 's an end of their care Say ye so but what if God will not have it so he expects the work he is now about should work a carefulnesse in you and a clearing of your selves but the truth is it is with many of us as with Bankrupts that had rather be in the Counter then their Counting-houses So we as soon enter into hell as into our hearts to examine what is amisse there therefore are resolved to let it alone untill God come to reckon once for all But this will be a sad reckoning and so we shall see and say if we come to be judged of the Lord and condemned with the world at once it will be a terrible plea when God shall charge it upon any of us that he spared our lives and liberties bodies and goods on purpose that we should make use of these forfeited mercies for his glory and the publike good that we should runne into the gap upon these dayes of publike humiliation and upon our bended knees say as Ezra 9. 8 9 10. that we should bring forth that which hath escaped the fire and give it up to his disposing not reserving any thing of our selves which he would have us deny for his sake The misery of our times hath taught us in our common discourse to say We can call nothing our own Let us learn to speak this in good earnest Nay then will some say let him take our lives also we shall never live merry day more if we come to yoak our selves to the strict courses of covenanting and reforming as good be rob'd and spoil'd by our enemies as be hamper'd and fetter'd by such precise and religions yoaks as are likely to be laid upon us which neither we nor our forefathers were able to bear To which I answer first Better so then be suffer'd to run wilde and loose into hell But secondly there is no such matter intended this is the cavill onely of the sons of Beliall that had rather take sanctuary at Rome then in a reformed Church Assuredly God intends no bands for us but what will be golden and glorious even the easie yoak of Christ hard to none that have their sound mindes It was a yoak to the young Prodigall that his portion should be in his fathers keeping but by that time it fell out of his own into the Harlots keeping and nothing left of it to keep him he was brought to think that the yoak of his fathers servants was far better then his miserable freedom So doubtlesse by that time our Nation findes as it is now in a fair way for it what it is to waste the publique stock in riotous living and come at length to be beneath the hopes of borrowing no remedy but we must hire out our selves to those that may feed us with husks it is likely we may be brought at length to think our fathers house and home worth looking after where it is likely he will provide something beyond the bashfull modesty of those that think our former commons good enough if they may be got again but if the Lord provide better and we thrust off our mercy with a pretended humility it is possible we may meet with that check which Ahaz had for his modesty when it was construed infidelity and impiety Es. 7. 8. 9 10. To conclude if upon these considerations we can be perswaded to see and know the day of our visitation if the Lord warning us by a burning shame hath brought us to that temper that it appears to him and the world that his proceedings are laid to heart there is more comfort belongs to such then the heart is able to bear without breaking forth into tears of joy As it was with Ioseph and his brethren by that time he hears them lay the fact to heart and say Verily we are guilty c. he can hold no longer but must make known he was a brother So by that time the Lord Jesus hears this Church of
ours which doubtless is as dear to him as any in the Christian world when he is once satisfied that we have laid the quarrell of his Covenant to heart that we expresse it in our whole course 1 mending our old wayes 2 resolving upon better 3 bewailing what is done 4 taking the Lords part and quarrell against our selves certainly he can and will hold no longer from expressing as much mercy as can be expected from the Captain of our salvation that is consecrated to our sufferings that he might be as mercifull as he is powerfull and mighty to save It is as much as ever he can do to hold his hands from striking and his voice from crying outright against those that are mounted as Saul was with Commissions to make havock of the Church These rods of his fury shall be made passively such by that time they have done his work In the mean time he cannot hold neither from whispering in that comfort which doth belong to the reformed number of Israel even in the next words to the Text Cap. 43. 1. Fear not I am with thee when thou passest thorow the fire ver. 5. This doth he speak home to the Party in our Israel whose heart is engaged to be true to him and right set in the work of humiliation and reformation Doubtlesse the robbing and spoiling by the sons of violence shall but lay us in the way for the good Samaritan the poor traveller in the Gospel lost nothing upon the matter but the Priests blessing as good lost as found by that time he was once revived and recovered he knew his friends from his foes and so I hope shall we when the Lord Jesus hath bound up our bleeding wounds and shews himself good in his office to that purpose Esai 61. 1 2 3. Then shall we be able to say It was good for us that we have pledg'd our German Brethren in that cup which hath gone round in most of the reformed parts of Christendome whereof if we had not tasted we might have questioned the Fatherly course and â—are of reclaiming his wanton children whereof we have now a pledge and withall an encouragement the Prophet Hos. gives in this case Cap. 6. 2. 3. After two dayes he will revive us c. Then shall we know if we proceed on to know the Lord that his going forth is prepared as the morning and he will come as the former and latter raine upon the earth FINIS Prov. 20. 12. Amos 7. 14. Esay 8. 19. Dan. 5 5. Luke 4 18. Ezâ—k 9. 4. ver. 12. 1 King 19 12. Mat. 10. 34. Zach. 9. 10. ver. 21. Doct. 1. Suffuâ—dere mavult sanguinem quam effundeâ—e Tertul. Apolog. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chry. in Gen. Hom. 22. verse 22. Grounds Parties Calviâ— in locum Joel 2. 6. Penalty {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Châ—ysost Hom. in asceâ— Dâ—m Vse 1. Information Efficienter Psal. 148. 8. Nec operis sunt conscii â—â—rn de grat lib. arbitr Instrumentaliter Iâ—sâ—ctantur vos in vobis Deumâ— Salvian de Prâ—vi li 8 c 4. Zeph. 3. 12. Zach. 1. 15. Prov. 11. 27. Psal. 37. 12 13. Esâ— 41. 11. 12. Zach. 12. 2. Ibid. 3. Zach. 12. 6. Gen. 34. 2. 2 Sam. 13. 19. Judges 19. 29. Vse 2. Othâ—â—â—â—liatioÌ„ * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Psal. 758. Psal 8â—7 Ezra 9. â— Mala. 3. 16. Rob'd of our God Psâ—l 42 10. Rob'd of our King 2 Sam. 18. 13. 2 Sam. 21. 17. 1 Sam. 11. 2. Lam. 4. 20. Acts 27 20. Esther 7. 4. Ios. 10. 13. 2 King 20. 10. Aâ—ts 2. 20. Judges 18. 24. Robâ—d of our Justice Prov. 6. 12. 14. 34. Joâ— 12. 17. 18. Aâ—â—os 5. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Plut. ad praef. Indâ—ct Iudex injustus latâ—o cum privilâ—gio est sicut medicus imperitus homicida Coâ—um lib. 1. Rob'd of our Mercies {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Arist. Laert. 2 Chro. 15. 6. 7 Rob'd of the Remedy Jer. â— 20. 2 King 5 7. â— King 6. 27. Gen. 21. 19. 2 Cor. 7. 11. Esay 8. 11. Eâ—cles. 4. 1 2 3 Penalties distinguisht into Ordinâ—ry 2 Doctrine Prov. 24. 16. Psal. 12. 5. Ioh. 9. 3. Luke 13. 1. Eccles. 7. 14. Extraordinary 〈…〉 prae cent 5. Mi. â—9 Psa. 107. 43. Jer. 9. 12. Laâ— 3. 40. Fidâ—â— verbis veâ—beâ—a faciunt Grâ—g in Exaâ— 37. Joâ— 10. 2. 〈◊〉 pâ—cctoâ—em se non sâ—â—tentiat cognâ—sct pro quâ— specialiter culpâ— percâ—tiâ—ur 〈◊〉 〈…〉 â—rvi Gâ—eg Moâ— lib 9 cap. 34. Jer. 5 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Chrysoft Tom. 6. Seâ—m. 87. â— Sam. 14. 30. Quid sit facturus tacet ut poeâ—itentiam agaÌ„t ne inferat quae minatur Hier. Vse 1. Information Consectary God smites not without cause Sapiens dominabitur astris Es. 27. 4 Deus bonus de suo saevus de nostro Tertul. de Resur. Jer. 7. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Gr. Naz. Ora. 6. Nor for every cause {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Basil Sel. Hom. 11. Jer. â—0 14. Lam. 3. 40 Acknowledge the cause Jer. 4. 14. Accept the penalty Lev. 26. 41. Jer. â—0 19. Mich. 7. 9 10. Job 30. 1 2. 3 4 5. 8. Consectary What are those robbing and spoiling sins Genera nihil agunt Ezek. 〈◊〉 22. 24 25 26. Deut. 32 47. Gopel sins Rom. 13. ult. Psal. 1. 1. Heb 6. 10. S. Sâ—nâ—turay sins Jer. 23. 11. Esay 56. 11. Ezâ—k. 34. 4. Jer. 23. 1â— Epidemicall sins Word despising sins 2 Sam. 10. 4. 2 Chr. 36. 16. Iumentorum est eos calce â—orsuque appâ—tere a quibus eorum vulnera curanda contraâ—â—antur Aâ—g. Ep. 10. Self-deceiving sins Micah 6. 8. God-deserâ—ing Psal. 9. 10. Jer. 22. 7. 8 9. Quid miramur si paria perpetimur quâ— paria perpetramus Bern. de consid. lib. 2. Hos. 7. â— Hos. 5. 13. 3. Doctrin The duty of laying to heart opened in five Acts. viz. An Act of the jâ—dgement {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Pro. â—4 15. Luke 15. 17. Rom. â—2 3. An Act of the will {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Epciâ—ar apud stâ—b c. 1 Jer. 8 8. 9. Jer. 8. 6. 8. An Act of the affections An Act of the conscience Jer. 31. 18 15. Ezra 9. 13. An Aâ—t of the memory Zach. 2. 12. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Vse For Tryall Es 10 ult. Jâ—r 12. 11. Demand Reply Answ. Prov. 26. 19. 2 Coâ— 11. 19. Prov. 26. 5. Reply Plus valet oculatus Test is quam auriti decem Answ. Reply Ansâ—w Esay 4. 4. Jer. 14. 8. Vse 2. Direction When these things are laid to heart A Sympathy Psal 119. 119 120. David though not of that crew was affected Ira securae quoquae borrenda mâ—nti Gen. 2. 6. Soli filii irae iram non sentiunt nec tristantur in tristibus Bern. Ep 256. A self-â—udging How to do this Consider what ours suffer Si â—rateres compaterâ— fratri pro te patienti si membrum commorere capiti pro te â—â—orientiâ—si â—on doles lugeâ— plaâ—gis deliras desipis belluam sapis Ber. in Ps. 90. Consid. Quid tam perditi luctus c. quid amentius quam in malis esse c. lugent cuncta tu laetus es c. Salvian de provid. lib. 6. c. 12. Daâ—â— 10. 2. 3. Eccles. 9. 8. Neh. 1. 4. Cap. 2. 2. Est. 4. 14. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Menand. apud Plut. Jonah 1. Quum aâ—â—orum peccata Deus in aliis videtur ulcisci ostenditur hoc quanta sit connexio universitatis in populo tanquam unius corporis membra sunt universi Aug. in Iosh. quast 8. What if not Wipe â—hy mouth if not thine eyes reade vid. 1 Sam 4. 3 4. 2 Sam. 11. 11. Esay 5. 11 14. 22. 12. 14. Amantibus facile amentibus difficile Ambr. in locuÌ„ What if we do Gen. 42. 21. Esay 16. 5. Esay 21. 14 15 Heb. 2. 11. Acts 9.