uprightly and safely in the wayes of Our GOD And to this purpose are these Words we have before us none being more proper to settle us in Faith and Comfort then these which proclaime GOD to be a GOD Answering and Pardoning and nothing more fit to strike us with a Holy Awe and Reverence with a Godly Feare then that to the Mention of such Graciousnesse is added the Remembrance of His taking Vengeance also even upon those who He yet Answers and Forgives If therefore it shall please GOD to set home these words upon our Hearts we shall doe that which the Psalmist intended to perswade and work men to when he first penned them We shall fulfill the Scope of the Whole Psalme and withall answer the Scope of Our appearing before GOD this day and find GOD Himselfe answering it and Our desires and prayers in it even with Gracious pardoning and forgiving former and present failings in us all who are or will be faithfull to Him In the 1. verse the Soveraigne Authoritie and Royall Majestie of GOD Governing the World and His Church in speciall Cals us and all men to Feare and a Holy Consternation at His Glorie The LORD reignes Let the people Tremble He sits between the Cherubims Let the earth be Moved This is enforced ver. 2. from His Greatnesse and Power manifested toward His Church and His Actuall Rule Over all People The LORD is Great in Zion and He is High above all People Whence we and all men are expresly summoned to Praise Him and Give Him Glory ver. 3. Let them Praise Thy Great and Terrible Name for it is Holy Though His Power be never so great and He never so terrible in His Wayes and Workes yet doe they all Challenge Praise because in All He manifells Himselfe to be Holy Unblameable and beyond all Controll Which also the 4. ver. confirmes The Kings strength also Loves Judgement Thou dost establish equity Thou executest Judgement and Righteousnesse in Jacob He hath all Authoritie in His hand as King and strength sufficient to doe what He pleases yet He Delights to doe Right and to settle it both by His Word and His Works and doth continually exercise Himselfe in doing Justice and Right among His People particularly Whereupon it is againe required that Honour be given to Him above all Others ver. 5. Exalt ye the LORD our GOD and Worship at His Footstoole for He is Holy Which with a Word or two altered is againe repeated in the last Verse of the Psalme ver. 9. and made as the burden of the Song Exalt the LORD our God and Worship at His Holy Hill for the LORD our GOD is Holy Where is given us to Understand that then onely we Exalt or Praise or Feare GOD aright When we Worship according to His Will and in His owne Ordinances set out by the Phrases of Worshipping at His Footstoole that is the Arke and at His Holy Hill that is Zion both according to His appointment and expresse charge and command And His Holinesse stands upon this that Men should to Worship Him if they Worship Him at all And of all this We have Moses Aaron and Samuel for Examples ver. 7 8. Moses and Aaron were among His Priests and Samuel among them that called upon His Name These were Great Favourites of His and eminent in their Fidelitie They called upon the LORD and He answered them He spake unto them in the cloudy Pillar they kept His Testimonies and the Law that He gave them But yet not so but they failed sometimes and needed forgivenesse provoking Him to bring Judgements upon them And accordingly He did shew Himselfe variously to them sometimes in Displeasure but alwayes with Mercy And that is it which Our Text holds forth apparently to all our Eyes Eares and Hearts Tending with all the rest of the Psalmes to perswade us to Feare and Praise and Exalt and Worship our Gracious and Holy GOD aright according to His Divine Pleasure As we shall see by the more distinct handling of it unto which now I come The Words of this Verse have in them three remarkable particulars 1. The Behaviour of the Men it speakes of which is partly Good and partly evill The former verse saith They kept GODS Testimonies and the Law that He gave them This insinuates what was also exprest ver. 6. that they used to Call upon GOD All this was very good But withall they did sometimes some things amisse some inventions by-paths or steps awry they had which as they needed pardon so they incensed Him against them so much now and then as He would not let them escape altogether without taking some vengeance for such untowardnesse 2. GODS Graciousnesse in a double respect 1. in Answering them granting their sutes and supplications ordinarily 2. in Forgiving them pardoning their failings and faults evermore never dealing with them altogether according to their sinnes but in the midst of any offence of theirs or Judgement of His remembring Mercy 3. His Holy Justice notwithstanding Taking Vengeance on their inventions Chastening them for some faults sometimes and not letting them alwayes goe unpunished how faithfull soever they were generally Or how Gracious soever He was eternally These are the maine parts of the Text which will afford us so many Doctrines clearely and plainly after we have but a little explained the latter Clause of Taking Vengeance on their inventions Which is the only Difficulty in the Language of the Text and it indeed sounds so strangely at the first hearing as I may well put this Expression among the Riddles of the Scripture It is seldome found else-where if at all when applyed to the faithfull Servants of GOD as it is here and therefore it is an Amazing Notion and worthy to be considered for the sense of it and the reason why it is used The Sense of it is not to be taken in the ordinary rigour of the phrase as we use it among men for an act done either according to the extremity of the desert of a fault or with a mind possest with malice or hatred against the oftender or both together For neither of these will stand with GODS affections or actions towards His faithfull ones nor with the very words of the Text foregoing these He who forgives never deales according to extremity of desert of a fault which deserves destruction as all our sins doe in extremity of Justice much lesse doth he doe any thing with malice or hatred Forgivenesse and malice are no lesse contradictory then light and darknesse life and death Whatsoever therefore be meant by taking of vengeance here it must be understood with mitigation and mixture of favour and this favour eminent even notwithstanding the vengeance taken For so speakes the Text undeniably Thou answerest and forgavest though thou tookest vengeance As forgivenesse did not altogether hinder the vengeance so the vengeance did not disparage the forgivenesse The meaning then may be conceived
Die Mercurii 14. Augusti 1644. ORdered by the Commons assembled in Parliament That Master Rous doe give the Thankes of this House to Master Palmer and Master Hill for the great paines they tooke in the Sermons they preached before both Houses on Tuesday the 13. day of August 1644. being a speciall and peculiar day of Humiliation appointed by both Houses and that they be desired to print their Sermons and that none presume to print their Sermons or either of them but such as shall be authorised under their hand writing H. Elsynge Cler. Parl. D. Com. I doe appoint Thomas Vnderhill to print my Sermon HERBERT PALMER THE GLASSE OF GODS Providence TOWARDS HIS FAITHFVLL ONES Held forth in a Sermon preached to the two Houses of Parliament at Margarets Westminster Aug. 13. 1644. being an extraordinary Day of Humiliation Wherein is discovered the great failings that the best are liable unto upon which GOD is provoked sometimes to take Vengeance The whole is applyed specially to a more carefull observation of our late COVENANT and particularly against the ungodly Toleration pleaded for under pretence of LIBERTY of CONSCIENCE By HERBERT PALMER B. D. Minister of GODS Word at Ashwell in Hertford-shire A Member of the Assembly of Divines Behold the righteous shall be recompensed in the earth much more the wicked and the sinner Prov. 11. 31. All these things happened to them for ensamples and are written for our admonition upon whom the ends of the world are come 1 Cor. 10. 11. Whatsoever things were written afore-time were written for our learning that we through Patience and Comfort of the Scriptures might have Hope Rom. 15. 4. LONDON Printed by G. M. for Th. Vnderhill at the Bible in Woodstreet 1644. TO THE RIGHT HONOVRABLE The House of PEERES AND TO THE HONOVRABLE The House of COMMONS Assembled in Parliament at Westminster THe Records of Holy Scripture whether they concerne the Actions of GOD or Men are not onely Stories of things done in that Age but Prophesies also of future events in succeeding Generations This GOD hath been pleased to exemplifie particularly in that Word which divers weekes agoe on a Solemne Day appointed for extraordinary Humiliation He sent to be preached in your Eares While some bodily Indispositions hindred me from a speedy obeying the Call of tendring it also to your hands and eyes It seemed good to Him who doth all things wisely and faithfully to give Instances of His fulfilling both parts of it affording some answers of Grace and expressions of Pardon and favour in Wales and the parts thereabouts and yet withall taking some Vengeance upon our untowardnesses by the sad blow given us in the West I hope that as we shall all learne by it even more and more that a GOD lets none of His Words fall to the ground but whatsoever He speakes to us hath its effect upon us and b takes hold of us even whether we take hold of it or no So we will beleeve also that the effect of it will never be spent as long as we live or any of mankind in as much as all the Word of GOD lives and abides for ever as both the c Prophet and d Apostle tell us And this Beliefe will both make all the Word profitable to us and make us Happy by the Word The Promises and Expressions of Grace in the Word never doing us good never being fulfilled to us compleatly but by our beleeving them And the Threatnings or Expressions of Severity never endangering us never being fulfilled at all upon us but when we beleeve them not We have all need to Pray e LORD Encrease our Faith even in relation to Terrifying Truths as well as to Comforting And though Faith most commonly comes by Hearing yet unquestionable Experience telling us that it is partly encreased by Reading also specially of what was once attentively heard I cannot doubt but this Paper-remembrance of matters of so grand Importance will be blessed by GOD as to some others into whose hands it shall come so specially to your selves according to Your Leasure for making use of it unto your Furtherance and Joy of Faith Which that it may be continually augmented in You who have so great businesses to goe through and so great Adversaries to encounter and all Calling for Faith in the strength and Glorie of it through Iesus Christ the Author and Finisher of our Faith is and shall be the earnest Desire and Prayer of Him who is for IESVS sake Your ever most Devoted and Humble Servant HERBERT PALMER THE GLASSE OF GODS Providence TOWARDS HIS FAITHFVLL ONES PSAL. 99. ver. 8. Thou answeredst them O LORD our GOD Thou wast a GOD that forgavest them though Thou tookest vengeance on their inventions BEhold an Apostrophe to GOD in the midst of an Exhortation to Men whatever else we learn from it this we should improve it to to make us remember That we have now to doe with GOD that looking Him in the face may awe us and the Consideration that we are now speaking to Him and from Him and of Him may Affect our spirits to Regard what He doth toward the children of men For these words are the Glasse of GODS Providence towards men towards His Owne those that are most faithfull to Him Would you know who they are See ver. 6. Moses and Aaron among His Priests and Samuel among those that call upon His Name c. Their Faithfulnesse is exprest not only in their Calling upon GOD in the next words They called upon the LORD and He heard them but also by their Obedience ver 7. They kept His Testimonies and the Law that he gave them and then followes GODS Dealings with them in the words of the Text Thou answeredst them c. I will sing of Mercy and Judgement unto Thee O LORD will I sing saith the Royall Psalmist Psal. 101. 1. He doth so here his song is plainly of Mercy and Judgement and that Vnto the LORD as he there also expresses it GODS Great Mercy is set forth towards His Servants in Answering and Forgiving them and with all His Judgement His Heavie Judgement in taking Vengeance on their inventions Behold then the Goodnesse and severitie of GOD saith the Holy Apostle Rom. 11. 22. so say I and that not relating to two sorts of persons as there Transgressours and Beleevers But both towards men of approved avowed faithfulnesse even toward one and the same person in Goodnesse answering and forgiving and yet in some severity taking Vengeance also There are but two maine Dispositions in mens minds that sway our practises and regulate our lives keeping them within compasse that is Faith or Comfort and Feare according to the intimation Act. 9. 31. They walked in the Feare of the Lord and in the Comfort of the Holy Ghost The Comfort of the Holy Ghost or Faith which is all one in Effect on the one side and Feare on the other doe compasse us in We walke
to lye in two things First That whatsoever they did feele from His hand it was but according to their deserts not beyond They had first provoked Him before He strooke them they had offered Him some indignity before He afflicted them and when they did abuse Him then he did sometimes take some vengeance upon their Inventions or their Workes or Deeds as the word properly signifies 2. This Correction was somewhat smart and severe both in their own apprehensions that suffered it and in the eye and observation of any that had notice of it in so much as if one had not knowne and had assurance of His Mercy to them from other grounds His manner of dealing with them in this particular case would seeme to them to savour altogether of vengeance and extremity of rigour and displeasure Now the reason why this is thus exprest We may conceive to be purposely to insinuate more effectually That GOD lookes upon sinne with an other eye then men doe and that even in His Owne dearest servants He sees matter enough of deepe displeasure which He will let men know and themselves feele now and then in a quickning and awakening manner Terrible words are not without their efficacie specially when deeds answer them The proper Reasons and Uses of both We shall see anon But this language is used to help to make GODS deeds more affecting Withall this may well be added to cleare this phrase from all exception that if we observe the words narrowly a manifest difference seemes to be even here in this harsh expression from that which is elswhere spoken of GODS dealings with His Enemies with the wicked It is not said GOD tooke vengeance on them on the persons of His faithfull servants but on their inventions He shewed mercy to their persons which the Text it selfe expresses but yet He shewed displeasure against their sins He would not spare the offence and yet it is certaine He spared the offenders But when the ungodly are spoken of there vengeance is expressely said to be taken on them Deut. 32. 41. I will render vengeance to mine enemies and vers. 43. will render vengeance to His adversaries and will be mercifull to His land and to His people So Ezek. 25. 14. I will lay my vengeance on Edom. And in divers other places of the Prophets So in the N. T. 2 Thes. 1. 7. Taking vengeance on them that know not GOD c In all these the vengeance so falls upon the sinne that the sinners themselves are destroyed with the waight of it which never is when GOD hath to doe with His Owne how severe soever He seeme to be in the vengeance He doth take As will further appeare in the prosecution of the Doctrines afforded to us in the whole verse which are plainely three 1. That even the faithfull servants of GOD may so provoke Him as to need His pardon and even to give Him occasion to take vengeance on their practises 2. Though they doe provoke Him and He doe thereupon take vengeance Yet is He ever a GOD of Grace to them answering their prayers and affording them pardon 3. Though GOD doth answer the prayers and forgive the sins of His faithfull ones Yet they may so provoke Him as He sometimes takes vengeance on their misdoings Before I come to handle these points in a Doctrinall way It will be very profitable first to handle the Text Historically a little to looke after and consider the story of these holy men as other Scriptures have recorded it and see their faithfulnesse with their failings and GODS answers and pardon with His taking vengeance Moses who is the first man concerned in it was one whom GOD honours as much for his faithfulnesse as any man under the Old Testament No man actually forsooke so much for GOD nor ventured so much for Him as Moses did Which the Apostle excellently summes up Heb. 11. 24 25 26. No man had so hard a taske of it for so many yeares together being to deale first with hardhearted Pharaoh and then with stiffenecked Israel And he hath besides all others an high Eulogy of faithfulnesse in all GODS House Heb. 3. 2. in all his offices between GOD and His people being not only a Propet but the Chiefe Governour of Israel and stiled a King in Jesuran Deut. 33. 5. Yet even Moses had his failings and weaknesses 1. When GOD would imploy him towards Pharaoh We find him making excuses so long till the Text saith GOD was angry Exod. 4. 14. 2. In the same Chapter we find him to have neglected the Circumcision of his sonne the reason is not exprest perhaps it was because he was loath to displease his wife Zipporah who was a Midianite But whatever it was it had like to have cost him his life GOD begun to take some vengeance upon his neglect ver. 24. 3. In the fifth Chapter he doth in a manner expostulate with GOD in a kind of discontent and distrust as though GOD had not done well in sending him to Pharaoh who tooke occasion by that to oppresse Israel the more and no deliverance likely to come Which yet he had no reason to count strange if he had well remembred and observed what GOD had said to him chapt. 3. that Pharaohs heart would be hardned and he would not let them goe at the first But Moses had forgotten this and so complaines as if GOD had done him and Israel both wrong in it ver. 22 23. 4. In Numb. 11. 11 c. 14. 15. We find another fit of discontent he cannot endure with patience any longer the frowardnesse of the people who murmured against him at every turne he would be out of his life and prayes to GOD even to take his life away rather then to abide such continuall vexation and againe vers. 21. he hath a pang of distrust and can scarce tâ—ll how to beleeve GODS Word to be true of such a large provision to be made for the people as GOD hath told him of So that GOD is faine to answer him with His Almighty Power Is the LORDS hand waxed short Thou shalt see now whether my words shall come to passe to thee or not vers. 23. These passions and expressions of Moses were not like a faithfull servant of GOD but thus the infirmity of a faithfull man discovers it selfe 5. Once more we find Moses faulty and that in a further degree then any that hath been yet named his great failing and for which GOD was most highly displeased with him above all other times is recorded Numb. 20. The people murmured for water and GOD bids Moses take the rod and speake to the rock and it should give forth water Moses goes with the rodde but instead of speaking to the rock he speakes to the people and that unadvisedly with his lipps saith the Psalmist Psal. 106. 33. and with a provoked spirit overcome with anger and passion and instead of speakiâ—g to
of the Men our Text speakes of it is said that he was meeke above all the men that were on the earth Numb. 12. 3. and yet this meeke Moses overshootes himselfe by passion and that which brought the evill upon him was as you have heard his spirit being provoked and so he spake unadvisedly with his lipps And withall he that had shewed so great faith in so many mighty works to be done by him and difficulties to be passed through for so many yeares together and had so greatly and perpetually honoured GOD in the sight of Israel now is challenged of GOD as you saw that he did not beleeve Him to sanctifie Him before the children of Israel and therefore he should not bring them into the Land 5. David who of all the people of GOD in his time had been longest in the schoole of Affliction and Patience and shewed great proficiencie in it upon all occasions as his Psalmes beare witnesse and the story together Yet when he received a rude repulse from churlish Nabal of a kind message and faire request 1 Sam. 25. he hath so farre his Lesson to seeke that he breakes out into violent passion and resolves and sweares he will have his bloud and the bloud of all his family and marcheth against him to that purpose Thus you see faults breaking out in the servants of GOD and even in those things wherein they were famous for Fidelity 6. So in him who of all others is set forth as the Patterne of Patience holy Job You have heard of the Patience of Job saith St James chapt. 8. 11. But we have heard and read in his Booke of his Impatience too and we would think him a man very impatient from whom we should heare such language as he speakes chap. 3. and afterward 7. And what say you to Jonah one whom GOD owned and employed to be a Prophet But first he runnes away and will not goe on GODS errand whereupon GOD takes vengeance upon his invention and transgression in a most terrible manner He first persecutes him with a Tempest and makes him afraid with a storme and then forces him to be his own accuser and Judge to condemne himselfe to be throwne into the sea and there he is cast as it were alive into Hell as his owne Phrase is in his Prayer chap. 2. by being swallowed up by the Whale and living in that most noisome stinking prison so long And yet after his repentance and GODS marvellous mercy to him and imploying him againe in his worke he breakes out into fearfull distempers againe even to justifie his former fact and he is angry and he will be angry and he doth well he saith to be angry even to the death with GGDS crossing of his mind and expectation How contrary was all this to the duty of a Prophet to the disposition of a Penitent received to mercy and yet thus it was with him This is our corruption remaining even in a faithfull mans heart 8. Looke upon Jeremie also and you shall see a wonderfull example First He was indeed very hardly used Jer. 20. and he saith he was in derision daily every one mocked him ver. 7. and therefore he is weary of his office and employment and resolves he will preach no more Then I said I will not make mention of Him nor speake any more in His Name ver. 9. A strange distemper to be in a Prophet who had preached so long but that GOD cures suddenly with some kind of vengeance by making His Word as a fire in His bones that he could not forbeare giving it vent and then he recovers himselfe and comforts himselfe that GOD would take his part against his enemies and persecutours The LORD is with me saith he as a mighty terrible one c. and so he gets so mighty a victory against this temptation that he sings a Song of triumph and calls others to joyne with him in it ver. 13. Sing unto the Lord praise ye the Lord for He hath delivered the soule of the poore from the hand of evill doers And now you would thinke he were for ever delivered from all impatience But marke the very immediate next words Cursed be the day wherein I was borne c. And which is worse Cursed be the man that brought word to my Father c. O strange Can this be possible that from a heart so calmed and setled in Faith and Joy such a suddaine storme should arise of monstrous and horrid impatience But such is man such is even the best man when his corruption is let out and his ill nature is suffered to discover it selfe I shall not need to tell you of Peters falls But 9. I have one example more to set before you of Paul and Barnabas together two that were as much united together by all manner of Religious considerations as almost any two can be Barnabas tooke Paul then named Saul newly turned from being a persccutour when the Disciples were afraid of him Acts 9. and brought him to the Apostles and is his witnesse how he was converted and how he had preached and after that he makes a journey as farre as Tarsus from Antioch to seeke Saul and brings him to Antioch and there they preach together a whole yeare and taught much people and after that they were sent together to carry Almes to Jerusalem and being returned to Antioch they were sent out together by the expresse charge of the Holy Ghost to preach and after great and happy successe they were imployed by the Churches to goe up to the Councell at Hierusalem about the Question of Circumcision And now after all this stictnesse of Union being about to goe forth againe to visit the Churches they fall at oddes about a small matter as one would thinke Whether such an one should goe along with them or not and the contention was so sharpe betweene them as neither the Church nor any of the brethren could reconcile them at that time but they part asunder and goe one one way and the other another and perhaps never saw one another again This is a very great and a sad proofe of the great corruption of nature still in the very best of GODS Saints and faithfull ones 3. To all which we may adde both the violent and cunning importunity of Satan who makes it a continuall businesse of his to tempt them to all manner of sins that if he cannot prevaile in one thing he may in another and if he cannot as he cannot regaine them under his tyranny and dominion he may yet doe them what mischiefe he can disturbe the peace of their consciences dishonour GOD and promote his own kingdome by their ill examples especially 4. Withall he can and doth very much make use of Men evill men and sometimes even of good as his instruments who not seldome doe even take it to taske and make it a maine part of their
of this What then will become of all our Legall and Judiciall proceedings which are confined to this Way of proofe and so it was by GOD appointed and hath been by all Nations practised 2. There be some that pretend Liberty of Conscience to Equivocate in an Oath even before a Magistrate and to elude all Examinations by Mentall Reservations will you grant them this Liberty Or can you without destraying all bonds of Civill Converse and wholly overthrow of all Humane Judicature 3. If any plead Conscience for the Lawfulnesse of Polygamy or for divorce for other causes then Christ and His Apostles mention Of which a wicked booke is abroad and uncensured though deserving to be burnt whose Author hath been so impudent as to set his Name to it and dedicate it to your selves or for Liberty to marry incestuously will you grant a Toleration for all this 4. If any say Their Conscience allowes them not to Contribute to your Just and Necessary Defence shall they be allowed this Liberty Where then will your Armies be paid 5. If others say their Consciences allow not them to beare Armes for you shall they have altogether their Liberty every one that will say so How then shall your Armies be made up 6. If any goe further as some doe in effect even in print and say their Consciences allow not any Magistrates at all nor 7. Propriety of goods Will you afford them their Liberty herein What would become then of all your own Authority and of all Lawes and Liberties of the Kingdome Or what Bounds or Limits can there be set to men any way if this opinion of Liberty of Conscience as it is pleaded for shall be admitted Object If any say these all or most of them are belonging to the Second Table and the Liberty pleaded for is onely in matters of the First Table Ans. To this I answer 1. The Arguments if strong for the One will be no lesse for the other The Conscience must have regard to the second Table as well as the first and must not be violated nor forced in matters of the second Table no more then of the First And in all the Instances formentioned it is certaine some have heretofore if not also now pretended Conscience about them Also Equivocation in an Oath will concerne the 1. Table the third Commandement and yet I dare say you will not Tolerate that Ans. 2. Are mens matters worthy more regard then GODS that the pretence of Conscience shall claime a Liberty in that which concernes GODS Honour and not in that which concernes men Or are not mens Souls both theirs that are first in the Errour and theirs also whom they endevour and endanger the infection of more to be regarded then any thing that meerly concernes civill matters Also are not mens Souls in greater Hazard rather then lesse in sins against the 1. Table Idolatries Blasphemies Heresies c. then in those against the second How then shall it be more allowable to give Liberty and Toleration against the 1. Table then against the second And what Idolater or seduced Prophet might not or may not plead his Conscience And yet you know GODS Sentences of old against such even to extremities extirpation Deut. 13. throughout the whole Chapter and elsewhere and so against other breaches of the first Table The Baalites whom Elijah caused to be put to death according to the Law of GOD 1 Kings 18. did certainly thinke in their Consciences that Baal was a true GOD and theirs the true Religion And so those that caused their children to passe through the fire to Molech which GOD expresly commands to be punisht with death even though they were Strangers and Sojourners in Israel and not of GODS professed people Lev. 20. 2 c did what they did out of Conscience And these Lawes of GOD never were repealed as yet and therefore they will bind all His Servants still His Honour requires still the same Severity against such kind of Offenders And what can it be lesse then to betray such to damnation who are Tolerated to professe and promote those opinions or practises that are absolutely destructive unto their owne or others Soules And if it be objected as it is that no punishment or Restraint can work upon men to convert them Ans. It is true No more can Exhortation or Preaching Arguments in Word or Writing convert men without GODS Blessing But yet they must be used as meanes appointed by GOD and sanctified and accordingly Blest when He sees fit even to convert men and so are Restraints and Punishments too proportionable to Mens Errours and Practises appointed of GOD and sanctified also and often even in experience blest to make men who before were misled or perhaps mis-leaders of others to consider and heaâ—ken and learne and be willing to embrace and cleave to the Truth And I doubt not but if we be all carefull in our places to performe our Covenant in this Article we shall find a blessed effect of it in our three Kingdomes as the Conclusion of it speakes That the LORD may be One and His Name One in the three Kingdomes 8. The last particular I would offer to you at this time is that for all these things you would get hearts armed with Trust in GOD and so with Courage and Zeale for GOD and that there may be no Cowardly spirits among us Every Ruler should be a man of Courage and specially when he hath enemies to encounter Josh. 1. GOD and men there ver. 6 7 9 18. call upon him for it And so when ever Reformation is undertaken there is speciall need of Courage See the Instance of Hezekiah His father had been a most desperate wicked man and corrupted Religion worse then all that were before him Yet Hezekiah made the greatest Reformation that had been since Solomons time and lost not a day after he came to the Crowne for he begun in the first yeere of his reigne in the first Month and as it appears by a Chron. 29. v. 17. the very first day of the month and carried all before him Now what was that which made him doe thus See 1 Kings 18. v. 5. He trusted in the LORD GOD of Israel so that after him there was none like him among all the Kings of Judah nor any that were before him This was that which made him not Feare the peoples discontent nor the great Ones nor the Priests neither whom he found universally drencht over head and eares in superstition and idolatry Oh that we who have much more strength of men to stand by us then he had had but halfe his Courage Or rather that we would remember that when many of Israel mocked and laughed His Messengers to scorne whom he sent to invite them to the Passeover yet not only divers others came in and submitted themselves But that in Judah the hand of God was to give them one heart
to doe the Commandement of the King and of the Princes by the Word of the LORD a Chron. 30. 12. And why should not we looke for the like if we were as Zealous for GOD and trusted as much in GOD as he How excellent an Example and Encouragement doe we again find recorded concerning him in the next Chapter the two last verses Thus did Hezekiah throughout all Judah and wrought that which was good and right and truth before the LORD his GOD And in every Worke that he began in the Service of the house of GOD and in the Law and in the Commandement to seeke his GOD he did it withall his heart and prospered Happy we if of us as much may be said for our parts for then we shall be sure to have GODS part fulfilled to us and our Prosperity assured and establisht fully This we have confirmed by Salomon while he gives us a pertinent warning of the mischiefs of the contrary Cowardise Prov. 29. 25. The feare of man brings a snare but who so puts his trust in the LORD shall be safe While we are afraid of men this or that Person or such a Number or party how considerable so ever they may be thought It brings a snare makes us fall into sin and so into mischiefe There is no Sanctity nor safety but in Trusting in GOD If we would examine our selves impartially we should find that whatsoever we have neglected or doe yet neglect in the matter of Reformation hath been and is caused very much by an unworthy feare of men and want of Faith and Trust in GOD How often hath it been said and by how many that if we should be too severe in parging the Armies we should want souldiers If too strict in suppressing the worst opinions or practises we should loose a considerable party and not be able to carry on the worke without them And what is this but want of Faith in GOD and in stead thereof to have our spirits ensnared enslaved with the Feare of Men Certainly if it be not GODS Will and Command that Justice should be done and Martiall Discipline observed and disorders and errours supprest then let us let them alone and never stand to plead the Inconvenience of medling with them But if it be GODS Will and Command then I beseech you Let none venture to provoke GOD for feare of provoking men I dare be bold to promise in His Name You shall not want men non hâ—lpe if you will be ruled by Him and venture your selves for Him But withall I say It were better that every 1000. were reduced to an 100. and every 100 even to a single man then that out of a feare of loosing a numerous party of souldiers or others to take your part you should endanger the loosing of GOD even in any degree And is it not recorded even for our Admonition as is intimated 1 Cor. 10. 6 11. that for One Achan not sought out Israels Army was overthrowne Josh. 7. and GOD saith Neither will I be with you any more except you destroy the accursed from among you ver. 12. And did not the 9. Tribes and halfe upon this Example arme themselves to have fought against their own brethren supposing them revolters from GOD though they had but even then taken their leave of them after they had for many yeares together ventured their lives to settle them in their possessions Josh. 22. They urge Achans Example as shewing them that if they should suffer a sin apparently even in their Brethren GOD would be angry with them all ver. 18. 20. It is good then to be affraid but of Him of whom we have cause to be affraid as Esay warnes the Faithfull in his time Isai. 8. 12 13. Say you not a Confederacy to whom this people say a Confederacie neither feare ye their feare neither be affraid but sanctifie the LORD of Hosts Himselfe and let Him be your Feare and let Him be your dread And remember withall how ill GOD takes it at His Servants hand when they are basely Affraid of men Isai. 51. 12 13. I even I am He that Comforteth you who art thou that thou shouldest be affraid of a man that shall dye and of the son of man that shall be made as Grasse And forgettest the LORD thy Maker c. Here is not indeed a Multitude named but here is Man indefinitely and if there be never so many of them it is but man still and so never the more allowable to feare them more then GOD and to please them with displeasing of GOD If any shall say But would not GOD have a Multitude forborne if they be in an Errour or Disorder I answer Sure GOD never told those that are in Authority so And among men if a Multitude appeare in a Tumult although it may after pleade for a mitigation of punishment toward the Whole Number except the chiefe ring-leaders Yet it both makes those that have Authority and strength to suppresse put forth both the more speedily and effectually and afterward to take the more exact care for the preventing of the like even for the Multitudes sake And this is most sure that with GOD the greater the Multitude is of those that provoke Him the greater is His Displeasure And therefore His Deputies ought to be more affraid to Tolerate a Multitude in evill then a few 2. And if at other times a Multitude or a few might be borne with and let alone in that which is contrary to GODS Will Yet certainly not then When GODS Judgements are abroad in the Land Then all should and then the faithfull will learne Righteousnesse and doe Justice in their places according to GODS appointment It is so with us now that GODS Judgements are abroad in Our Land Oh that we were so wise as to learne the right cause and the right Remedy Let me to this purpose againe put you in mind of that of the Prophet which you were happily remembred of in the Morning Jer. 9. 12 13 14. Who is the wise man that may understand this and who is he to whom the mouth of the LORD hath spoken that he may declare it for what the land perisheth c. And the LORD saith Because they have forsaken my Law which I set before them and have not obeyed my Voice nor walked therein But have walked after the imagination of their own heart c. Sure the Meaning of this is not that every man should be let alone in doing what they lift under pretence of Liberty of Conscience For that is neither more nor lesse in plaine words then to leave every man to walk after the Imagination of their own heart Much lesse is it that men should be suffered to cry downe the Law of GOD the Law delivered by GODS owne Voice to all His People as no Rule for Christians to Walk by If for forsaking it the Land perisheth and for not walking therein The open
and bold-faced opposition against it must needs aggravare the Transgression and increase the mischiefe But the Prophet meaning is that GOD would have an Observation made 1. That all the Misery of the Land though there were very few so wise as to consider it is for sin for the transgression of GODS Law and every one doing too much what they list And then that in the second place Enquiry should be made for what Speciall Provocations it is that there are such heavy Judgements on the Land They have walked saith GOD after Baalim which their fathers taught them Whether any old superstitions or any Prophane Customes and Practises received by Tradition from our Fathers Or any other new invented Idoll or Fancy any Imagination of our own hearts be the Grand Evill that provokes GOD so against us as that after all our seekings of Him and suings to Him His anger is not turned away but His hand is stretched out still To find out this or these for they may be many were certainly the greatest piece of Wisdome one of them in the World and to be taught it one of the Greatest Honours from GOD that could be and then to Declare it one of the Greatest Pieces of Faithfulnesse to GOD and His People Oh that you who are Our Wise Men the Great Councell of the Kingdome would specially set your Wits a work and bend your Thoughts most serious to search and find this out And you may call whom you will to your Assistance herein You have called an Assembly of Divines to Consult with in matters of Religion and they attend daily upon the worke you have entrusted them with If now you should think fit to send to them expressely to make this their worke for the present to give you the Vttermost of Advice with all Faithfulnesse What might be the Cause or Causes Why Judgements and Feares and dangers still continue and multiply rather then decrease Certainly they could not be better imployed for the time And if GOD should vouchsafe to shew them the right Nothing could prove more Advantagious for the publike good If they be not Wise or Faithfull enough Or you should not be satisfied with their Advice You may aske of whom you will besides And you may if you please give every one Liberty in an humble manner for once to tell you what their Apprehension is But certainly it is a thousand pitties that among so many Wise men and Pious men as GOD hath yet reserved in our Land none should be set a worke expressely about this most important and every day more and more most necessary Work And after all it belongs to You whom GOD hath Entrusted with the Power to Reforme whatever shall be found to be a Cause of our Perpetuated mischiefe to judge impartially of all and then sentence and execute according to the Will of GOD a righteous Judgement upon all whether things or Persons without Feare or Favour And this is the Way and the only Way to partake of that Blessing forenoted to be all Our Desires according to Psal. 106. 3 4 5. Which I again beseech every one to reade over most seriously and apply to their hearts most faithfully And to this tends the third and last Use of Consolation which you will give me leave to adde a word of and then I shall commit you and all that hath been spoken to GODS Blessing Our Text in the frame and scope of it tends as much and as fully to Comfort and Encourage all GODS faithfull Ones as I hope I speake to many such even notwithstanding their own failings and His Severity upon it as it doth to Warn and Exhort them to take heed of such failings and of provoking Him to shew Severity For it tels us absolutely that being His though we doe amisse against Him and He deales severely with us yet still He is a GOD that Answeres and a GOD that Forgives Our failings not allowed nor persisted in when we know them disparage not Our faithfulnesse in GODS Account and His Judgements His Vengeance on our Inventions how severe soever disprove not His Favour argue not Rejection nor Purpose of destruction Though He kill yet He may pardon and save And the Experience of His Providence may assure us that He will not be henceforth rigorously severe if we this Day renew our Faithfulnesse He is very rarely so even to a Single Person If their Visible Repentance prevent the Exeution of any Sentence of His against them Much lesse to a Nation to the Body of a people that returne to Him The Case of such is never can never be desperate when ever they have a Heart to look unto Him againe after a Revolt Let me give you two famous Instances in two Words David after many great Experiments of GODS marvellous Deliverances and proofes of His owne Faith and Trust in GOD fals at last into a Pang of Feare 1 Sam. 27. and saith in his heart I shall one day perish by the hand of Saul ver. 1. And thereupon doth little better then runne away from GOD for he runnes out of the Land of Israel from among the people of GOD whither GOD once sent him when he was abroad 1 Sam. 12. 5. and flyes into the Philistines Countrey the professed and greatest Enemies of GODS Church and so he goes as our Proverbe is as it were Out of GODS Blessing into the warme Sun And while he is among them he does not very well for he is faine to keep up his Credit with Achish with much Dissimulation and many fained Expressions Hereupon at last GOD meets with him with no small Severity You may well call it as the Language of the Text is a Taking Vengeance on his Inventions He is hunted by the envy and jealousie of the Philistine-Lords from the Court and Camp of Achish and when he returnes to his home in that strange land he finds his City burnt to ashes his Wives carried away captive and all his Followers likewise undone and robbed of all and none knew by whom and unto all this is added the Mutiny of all his Souldiers the people spake of stoning him 1 Sam. 30. 6. But then he recovers himselfe and in that most extreme danger shewes a greater Faith then ever before But David say the next words encouraged himselfe in the LORD his GOD And then immediately you find upon his enquiring of GOD about pursuing those unknowne Enemies he receives a most full and gracious answere and Assurance of Favour exemplified by most Complete Speedy and Rich Victory nothing lost of their substance not any one of all their Wives or Children missing and great spoiles and within a few dayes he is certified of Sauls death and is made King of Judah So abundant are GODS Mercies to His faithfull Ones even after their failings and His Displeasure upon them 2. And so it was with Israel Judg. 10. They Revolting after sundry Deliverances GOD gives them into the