Judah must into Captivity. SIX SERMONS On IEREM. 7. 16. LATELY PREACHED in the Cathedral Church of Christ in CANTERBURY, and elsewhere, by Thomas jackson Doctor in Divinity, and one of the Prebends of the said Church. 1. COR. 10. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. AUGUST: Illa est poena peccati justissima, ut amittat unusquisque illud, quo bene uti noluit, cum sine ulla difficultate posset, si vellet; id est, ut qui sciens recta, non facit, amittat scire quid rectum sit; & qui rectum facere cum posset, noluit, amittat posse, cum velit. Optimum, aliena frui insania. LONDON, Printed by I. Haviland for Godfrey Emondson and Nicholas Vavasour, and are to be sold at their shop at the sign of the Crane in Paul's Churchyard. 1622. A GENERAL VIEW of the principal Doctrines, raised, confirmed, illustrated, objections removed, questions answered, Uses made; with Application of all, to these times, for the benefit of God's children. Doct. 1 GOD commonly giveth fair warning, before he bring any judgement, specially on his Church and people. Doct. 2 Gods people, when they see evident tokens of his anger, and perceive some great judgement coming, do take it to heart, and, by all good means, labour to pacify him. Doct. 3 Gods faithful servants are very powerful with God, and as his dear favourites, by their supplications and praters, to prevent, and turn away judgements and calamities, from themselves and Gods people. Doct. 4 Such may be the sins of Gods dear Church and people in general, and of his faithful servants in particular, that he will bring some temporal judgement upon them, and will not hear themselves, nor others for them, in this kind. TO THE RIGHT WORSHIPFUL, AND MINE Honourable friend, Sir ISAAC SYDLEY, Knight Baronet, Grace, Mercy, and Peace, be multiplied. WOrthy Sir, I can truly say, my greatest, and (in effect) only joy, in this world, is, either to be preaching, or preparing for it; fishing, or mending my net. That which to many is a great pain and wearisomeness, is to me greatest pleasure and content. I find that saying of Saint Augustine most true; Wherein a man delighteth there is no labour; or, that labour is loved '' In eo quod amatur, aut non 〈◊〉; aut labor ipse amatur. August. . It is a true saying, that Printing is a kind of Preaching * Ambo verbum praedi●ion, hic quidem scripto, ille vero voce. Clem. Alex. Stromat. lib. 1. ; and though not Euangelizo, manu, & script●●●●e. Reinold. praesat. in lib. de Rom. Eccles. Idolat. so plausible and effectual to persuade; (wanting the habit and gesture of a living man, the life of Oratory * Solet acceptior esse sermo vivus, quam scriptus. Bern. ) yet is it both of larger extent, (seeing a man may preach to more with his pen, than he can with his tongue, and be further heard out of the Press, than the Pulpit) the matter delivered more memorable, (affording greater leave to pause and consider) and also of longer continuance; for a dead man may live in his books, and by them preach to the living, though unborn, when he dieth. I would account it a double happiness, if I could do good both ways, and could truly say with that blessed and prime Apostle, I think it meet, as long as I am in this Tabernacle, to stir you up: Moreover I will endeavour, that you may be able, after my decease, to have these things always in remembrance a 2 Pet. 1. 13. . Oh, now is the time (if ever) for Ministers of the Gospel instantly to preach the Word b 2 Tim. 4. 2. ; and now (if ever) to press the practice of repentance: Gods judgements are abroad in the world c Esay. ●●. 9 , and can no other way be prevented d Matth. 3. 7, 8. Luke 13. 5. . As I am bound by mine office to preach the word, (and woe be to me if I do it not e 1 Cor. 9 16. ) so hath my loving master (whom I have now served, in four full apprenticeships) well deserved, that I should faithfully lay out, and trade with such gifts, as he hath committed to my trust f 1 Tim. 1. 11. ; as may be for his greatest advantage g Matth. 25. 27. . The desire of my soul, is (the evening of my life drawing on, and the shadows thereof stretching out h jerem. 6. 4. ) not only to be found well doing i Matth. 24. 46. ; and to have my grey hairs a Crown, being found in the way of virtue k Prov. 16. 31. ; but that I may bring forth more fruit in mine age l Psal. 92. 14. ; and my last works be more than the first m Rev. 2. 19 ; that when I shall lay down this earthly Tabernacle n 2 Pet. 1. 14. , (whose Keepers begin to tremble o Eccles. 12. 3. ) and shall come to render an account of my Stewardship p Luke 16. 2. , I may receive such commendation and reward, as he hath graciously promised q Luke 19 17. . I do humbly commend these few Sermons to your Worship, as a supply of my needful and allowable absence * Alterius Ecclesia necessitatibus evocatus, minimè vobis solitum studium dependisse videor. Amb. Serm. 28. , from that part of the Church, to which my goodwill is, not only to deal the Gospel of God, but even mine own soul also r 1 Thess. 2. 8. . Accept them, both as a fruit of my love, to the good things I have observed in you, and desire the increase of; and also, as a testification of my service, and thankfulness, for all such manifold courtesies and encouragements, as I have received from your worthy self, and the rest of your Christian and religious family Read them at your leisure, regard, remember, and practise; and Christ bless your hearing and reading, to the furtherance of your salvation: to whose blessed direction and protection, I commit you and yours; and remain ever, At your Worship's command, THOMAS JACKSON. To the Reader. CHristian and courteous Reader, how I was affected at the appearance of the blazing Star a Nou. 11. 1618. ; and with the Sermon of that stately tongue of Heaven, and shaking of that fiery Rod, God and mine own conscience know. What I said of it in my next Lecture b In Christ-church Cant. (being so justly oceasioned by the sequel of mine ordinary Text c Mat. 2. 2. ) they that then heard me can testify (whose memories I helped by reducing the effects, to these six words; Death, Drought, Dearth, Winds, Wonders, Wars.) How answerably things have fallen out, may lamentably be read in the face of Christendom: and how I have ever since endeavoured (by handling of penitential Scriptures) to work Repentance, the only way to prevent eminent and imminent judgements, they can best witness, where (by God's providence) I have exercised my ministry. Having lately, in diverse Sermons, handled this excellent portion of Scripture, out of the Prophet jeremy. d jer. 7. 16. (one of those whom God extraordinarily raised after the Captivity of the ten Tribes, and sent him to judah and jerusalem, to reprove them for their sins, exhort to repentance, admonish them to be warned by the example of their brethren, else to threaten them with the like Captivity) howsoever they were delivered to many, yet me thought, the matter doth so fitly concern these days and times, as there arose a great conflict in my bosom, and I could not have peace till I was resolved, to communicate them further: that (by God's blessing) I might help to awaken more out of security, and provoke them, by fasting and prayer, to make up the hedge and stand in the gap, for the Land, that he should not destroy it e Ezech. 22. 30. . Thus, by God's providence, these Sermons are come to thine eyes to read, who (it may be) waste far off when they were preached by word of mouth. Regard the matter, and be not offended at the manner, though simple, plain and popular: a plain iron Key may unlock the door of a golden treasure; the evidence of the spirit is most seen in plainness f 1 Cor. 2. 4. ; the Spider's web is curiously wrought, but unprofitable g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ; curious delivery well pleaseth itching ears; my desire is to profit, and to have the praise of tears, rather than of tongue h Lachrymae auditorum sint laudes tuae. jerom. ad Nepot. : though I had never so great leisure, I cannot study for words & phrases: If I could, yet now I had no leisure; being often, thrice in one week, in the Pulpit i In Ch. Church, and Saint George's Canterb. Aug. 11. 1622. . My desire was, rather to work upon the affections than the understanding; there being much more knowledge than devotion. Our forefather's disease, was ignorance; ours, impiety; they sick in the brain; but we, at the heart: therefore I am brief in the Doctrines, and larger in Uses, with Application and Exhortation. If it shall please thee to accept them kindly, read them devoutly, censure them charitably and lovingly, correct such errors, as may have escaped Author, or Printer, being so far asunder; I shall be encouraged, to communicate some of my Lectures, wherein I have taken greater pains. But if thou shalt read, with a purpose to find matter of dislike and reproof, I shall forbear to proceed any further in this kind; a duty neither so directly commanded, nor hath the like blessing promised where it is performed, nor the like woe threatened where it is omitted; yet I friendly advise thee, reprehend not these, till thou hast published better of thine own k Carpere vei noli nostra: vel ede tua. Martial. . If otherwise, if, in Cynical disposition, thou lovest to speak all such words as may do hurt l Psal. 52. 4. , and, like an idle drone, canst not afford that others should bring any honey to the Hive: I leave thee to the judgement of the great day, and only complain, Many dislike, few do like m Vndique 〈◊〉 adest, undique miu●● abest. . Farewell, and help him with thy prayers, who will not spare any pains to help thee forward in the ways of life and salvation. From mine house in Christ-Church. Cant. Thomas jackson. judah must into Captivity. SIX SERMONS LATELY PREAched in the Cathedral Church of Christ in Canterbury, and else where, by THOMAS JACKSON, Doctor in Divinity, and one of the Prebends of the said Church. JEREMY 7. 16. Therefore pray not thou for this people, etc. BEsides the ordinary and settled Office of teaching Priests, whose lips preserved knowledge, & the people were to seek the Law at their mouths a Mal. 2. 7. ; and who did every Sabbath day preach the Law in their Synagogues b Act. 15. 21. ; God extraordinarily raised up others, and sometimes endued those Priests with extraordinatie revelation, whereby they were able to foreknow, and foreshow things memorable to come, good or evil, to God's people or strangers, friends or enemies; in regard of which excellent gift and faculty, they were called Prophets: i foretellers of things to come, or Seers c 1 Sam 9 9 Amos 7. 12. : both because God was seen of them in visions and dreams, as God himself said, If there be a Prophet among you, I the Lord will make myself known unto him in a vision, and will speak unto him in a dream d Numb. 12. 6. ; and also, because they foresaw things to come: which gift of prophecy was given in the old Testament, as well as the New; and in both, to women as well as men; so that there were in both Testaments as well Prophetesses as Prophets, though they much more rare * Only five in the old, and four in the new, or at most but ten in both, if the blessed Virgin be numbered for one. Dan. fore-notes, pag. 44. . This gift of prophecy in the old Testament, began with the world e Luke 1. 70. , for the first man was a Prophet, (and is registered in the Catalogue * Dan. sup. p. 86. ) and ended with john the Baptist: so saith Christ, The Law and the Prophets continued until john the Baptist f Mat. 11. 13. ; and the gift of Prophecy under the new Testament began with Christ, the chief of Prophets, and ended with john, who wrote the Revelation, containing all memorable things to befall the Church of God, or enemies there of to the end of the world: For how soever I will not tie the spirit of God, but he may still at his pleasure endue with this gift; and justin Martyr speaketh of Prophets in his time (who lived some forty years after the writing of the Revelation * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dialog. cum Tryph. p. 308. ,) yet it may seem, that justin Martyr by Prophets meant but such as did open and expound the ancient Prophets of God; as Saint Paul calleth the preaching of the Gospel's prophecy g 1 Cor. 14. . It is true that Bellarmine doth hold, that this is the twelfth note of the true Church * Lumen Propheticum, Bellar. T. 1. lib. 4. cap. 15. de not is Ecclesiae. ; and to that end allegeth the Prophecies of Benedict, Bernard, Francis, forged and fabulous things. If we should join issue with him, I might better allege from true and authentic stories the wonderful prophecies of john Hus, Jerome of Prague, Luther, Walter Brute, Hooper, which indeed came to pass; yet I take it the ordinary gift of Prophecy ceased in the Church with john. Brocard and some others who professed themselves Prophets, and by written Prophecies foretold many things, the sequel hath proclaimed them for fools, liars, and deceivers, and that they never had any such gift of God. For the Prophets of the old Testament, in some age's God raised up many, in some very few, in some none: From the time of Malachi until Christ we have no writings nor knowledge of any, which was about 400. years at the least. * D. will. Synop. Cont. 2. Quaest. 3. Then might the people of God complain indeed, we see not our signs, there is no more any Prophet h Psal. 74. 9 . And this was to stir up in God's people a greater longing for Christ, and his forerunner john the Baptist, of whom Malachi had so plainly prophesied. The times in the old Testament which most abounded with Prophets, were the times before the captivities of Israel & judah, to reprove them for their sins, threaten them with judgements, comfort the godly, and make the wicked excuseless, who contemned God and his word; this being often and most heavily laid to their charge, that he did rise up early and late, sending all his Prophets, but they would not hear i jer. 11. 7. 35. 15. . Concerning our present Prophet, he was an excellent man of God, sanctified in his mother's womb, and abundantly furnished with extraordinary graces and gifts of God: his name was jeremy, about the Etymon whereof, the godly learned are somewhat divided in opinion; two of them are good, you may choose whether ye will: One deriveth his name from such roots in the Hebrew tongue, as signify an excellent man of a jirmijah. Ram. Jah. excels. Dom. jeron. God; and so was he indeed in regard of sanctifying grace and prophetical gifts, and is by a learned man proposed to Preachers of the Gospel, as being an admirable Preacher * Concionator admirabilis. Keckerm. de Rhetorica Ecclesiastica cap. ult. . Another deriveth his name from such a root as signifieth to cast off; jirmijah, ramah jah, the reject of the Lord * Projectio Domini. Isidor. Pel●usiot. Chrysost. discipulus. ; and so he was in regard of his condition, for of all the Prophets of God he suffered most, and was most calamitous f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Castro Isag. in jer. . Me thinketh when I read his Story and Prophecy, he is even another Paul, and might say of the Prophets, as he did of the Apostles; Are they Hebrews? so am I: are they Israelites? so am I: are they of the seed of Abraham? so am I: are they the Prophets of God? I am more: in labours more abundant, in stripes above measure, in prisons more frequent, in deaths often a 2 Cor. 11. 22. . So much concerning his name. His Tribe Levi; his father Hilkiah a Priest; his country Anathoth, one of the Cities allotted to the Levites in Benjamin k Iosh. 21. 18. ; his Prophecy one of the greatest; and his continuance long, for the space of forty years * Dan. fore-notes, cap. 11. pag. 60. . But that which is precisely registered, and The whole time betwixt the captivity of the ten Tribes, and of judah, was 130. years, towards the latter end whereof our Prophet was sent, and so continued till the captivity. Josep. Ant. lib. 10. cap. 11. most material for you to take knowledge of, is the time when he prophesied, which is said to begin in the thirteenth year of josiah King of judah, and to hold on in the days of jehoiachim and Zedekiah, to the carrying away of jerusalem into captivity l jer. 1. 1, 2, 3. . So then this Prophet was raised of God, and sent to judah and jerusalem, after that the ten Tribes were carried away into captivity * 2 Kin. 17. in the days of Hosheah, by Shalmanas●r. , in a loving desire to save that City and Temple, yet withal to reprove them for their sins, yea & to threaten them with captivity also, if they repented not. In which his Ministry he was seconded by Ezechiel, joel, Sophonie, Habacuk, and others who also laboured in the same argument with him. Oh see the goodness of God, that by so Use. many his Prophets did thus plainly foreshow their misery, reprove their sins, the cause thereof, that by repentance they might have repent and prevented it. But see the obstinacy of the jews, who being thus fairly and roundly dealt withal, and warned by the example of God's judgement on their brethren the ten Tribes, now carried into captivity; they would take no warning, nor be reform, but proceeded from evil to worse, extremely abusing Gods Prophets, and specially our Prophet jeremy: wherefore at the last God swore he would make them desolate, revealed unto jeremy, and bade him prophesy their carrying into captivity, that God would do to jerusalem as he had done to Shiloh, and serve judah as he had done Ephraim, in the verse immediately before: yea and to assure him that it should be, to remove the people's odium from him, and to Considerations prevent discouragement in him, in the words of my text he giveth a straight and express charge, not to pray for them, Therefore pray not for them, for I will not hear thee▪ q. d. Oh my servant, son of man, thou seest how wicked and sinful this people The sum of it. is, how neither my judgements on their brethren, nor thy Ministry doth them any good, but they grow worse and worse; I therefore let thee know, that I am steadfastly purposed to punish them, and in the same kind I have done their brethren, and lay this house waste wherein they so vainly trust: and lest thou shouldest think this sentence mutable, I bid thee go not about to hinder me or cross me by thy prayer, for it shall stand: yea lest they should conceive a great fault in thee, that thou art wanting in love, and the testification thereof by prayer, let them know, and write it down, that I have forbidden thee to pray for them; yea last, lest thou shouldest pour out many prayers and supplications, and cry to me for them, with sighs, and groans, and tears, and be discouraged because I hear thee not: for these considerations, and to prevent all these inconveniences, take knowledge of it, I charge thee, pray not, nor cry, nor make intercession for them, for I will not hear thee. Oh an heavy charge: I know not how it moved them, Application. but I am sure to read it is enough to cast us all into a Balthazars fit, make our countenance pale, lose the joints of our loins, and make our knees knock one against another m Dan. 5. 6. : For doth it not concern us as much as them? Doth not the Apostle say, All holy Scriptures are written for our learning n Rom. 15. 4. ; and, Are not examples of old, written to admonish us on whom the ends of the world are come o 1 Cor. 10. 6. ? Assuredly it may be your own case, if England will not repent but provoke the Lord, trust in vain and lying words, and not be warned by the fearful judgements of God upon Bohemia, Palatinate, and other places: he may swear in his just anger to be avenged, and not hear his servants though they pray, and cry for it. I am no jeremy, no Prophet to threaten the like calamity to you that is fallen upon your brethren, but as one of God's poor servants, desirous to be faithful, and to be free from the blood of all men, and to find mercy in time of judgement; I come unto you in the name of the Lord, and from this Scripture to acquaint you with what I have received from the Lord, not by vision or dream, but by revelation from the Word written, plainly to lay before you your sins, and to call upon you earnestly for repentance, and a Christian use of God's just judgements both abroad and at home, lest in the end Aggravation. That I may say of it as jacob did of Bethel, How fearful is this place? Gen. 32. it be too late to pray, and cry for you: and the more to move your attention, let me tell you, this is one of the fearfullest charges that we read in all the Scriptures of God, and a preparing of way to execution of one of the heaviest judgements of God upon his Church and people; yea it is (at least in appearance) contrary to as many comforts as there are words in it. As first, call on me in the day of thy trouble, and I will hear and deliver 1 thee p Psal. 50. 15. ; Oh what a comfort is that, that though many troubles may befall God's people and servants, yet he hath commanded them to call on him, and hath promised to hear and deliver them. But this is fearful, God forbiddeth now, pray not. David saith, that all flesh shall come to 2 God q Psal. 65. 2. by prayer, & that there is no respect of persons with God; but the poor may as confidently pray to God as the rich, and the base as well as the noble: but this is fearful, that now his Prophet, his sanctified Prophet may not come to him by prayer, but is expressly forbidden, pray not thou. No prayers so acceptable unto God as those that are made unto him for his Church and people. 3 David biddeth us pray for the peace of jerusalem, and for encouragement saith, they shall prosper that love it: and therefore presently falleth to practise, peace be within thy walls r Psal. 122. 6. . But here he expressly forbiddeth his Prophet to pray for judah and jerusalem, pray not thou for this people. The King of 4 Niniveh commanded both man and beast to put on sackcloth, and cry mightily unto God s jona. 3. 8. ; and was persuaded God would hear even the cry of bruit beasts: and he did so. A most comfortable story. But here the Prophet is expressly forbid, to lift up any cry for them; Oh that is fearful; that God will hear no prayers, though made with sighs and groans, (which was Moses crying, t Exod. 14. 13. ) nor with lamentation and tears (which was david's crying u Psal. 6. 8. ) no cry will now be heard, yea no cry must now be made, that is fearful. The Lord sometime did complain, I sought for a man among them that should make up the hedge, and stand up in 5. the gap before me, for the land, that I should not destroy it, but I found none * Ezech. 22. penult. . Oh that is comfortable, that though the sins of the people being great, and God said he would destroy, that yet he did even seek for a good man, to stand up by prayer in the gap, to turn away his wrath, and is sorry that he found not such an one: but lo, here is an holy Prophet ready to stand up in the gap, and he is expressly forbidden to do so, (Make no intercession to me.) Again, Call on me, and 6. I will answer; cry, and I will say, here I am x Esay 58. : Oh that is comfortable, that God is more ready to hear and help, than his people are to call upon him. But here God telleth the Prophet, he will not hear him; oh this is fearful! As than jacob awaking out of his dream, said, How dreadful is this place? this is none other, but the gate of Heaven y Gen. 28. 17. ; so may I say, when I muse upon these words, Oh how dreadful is this text! this is none other, but the gate of destruction; Oh sin, oh sin, whither leadest thou? how vile and odious a thing art thou! that bindest Gods hands, that he cannot help; stoppest Gods ears, that he cannot hear; shutest his eyes, that he cannot see; turnest compassions into cruelties; smiling countenance, into frowns; promises, into threatenings; mercies, into judgements; and of a loving Father, makest an angry judge! Oh woeful, the condition of God's people now! That it may not be yours, be ware of their sins. And this is the main mark I aim at, both in the choice and handling of this Scripture; which that I may the more orderly and profitably do, I will first give you the sense of the words, and then raise the Doctrines, with their several Uses and Applications: and because they are many, and very useful, let me stand a little longer, in the enlightening of this dark Scripture, because upon the true understanding thereof, as on an immovable foundation, the ensuing Doctrines are raised and builded. The question than is, whether this be an absolute Sense. interdiction or no? whether God meant, as the words sound, that indeed the Prophet must not pray for them? if he did, it were a sin of disobedience against Gods revealed will, or no? I answer, It was an absolute prohibition, as the letters sound, so as if he had prayed for them, he had sinned; yet with this qualification, that he is forbidden to pray for them, that they may not be carried into captivity. Their captivity in Babylon was the burden of his prophecy, and against that he may not pray * Est speciale interdictum. Piscat. in locum. ; as a judicious Divine saith on the place, he might not pray for the state of the kingdom “ Non debuit prostatu regni or are. Calv. ; he might, and doubtless did, pray for many blessings of God, yea for greater blessings than this was, or could be; he might pray to God to give them knowledge, faith, repentance, remission of sins, redemption from eternal captivity; he might pray to God, to give them comfort and patience in their captivity, and to send them deliverance, according to promise; he might pray for deliverance from some other judgements, as famine, or pestilence; but to pray for the state of the kingdom, that it might stand and flourish, and the enemy not prevail, so he might not pray: God was resolved, for their sins, they should go into captivity, as their brethren before them had done. That this is the true sense, seemeth to me sufficiently confirmed by these four Reasons. First, after this time, we do not read that ever 1. Reason. He did not pray for them. the Prophet did pray for them. It may be, some that are well acquainted with this prophecy, will say, I failed in memory, for he prayed, and prayed most earnestly for them, saying, We acknowledge, o Lord, our wickedness, and the iniquity of our fathers, for we have sinned against thee, do not abhor us, for thy name's sake, do not disgrace the throne of thy glory, remember, and do not break thy covenant with us z jerem. 14. 20. : Could there be a more powerful and pathetical prayer made than this? I answer, that the very next words to that prayer, the last verse of that chapter, doth declare, that at that time there was a great famine, by reason of drought; and for remove of that judgement, and for the blessing of rain he prayed, saying, Is there any among the vanities of the Gentiles, that can cause rain? or can the Heavens give showers? art not thou he, o Lord our God? therefore we will wait upon thee. But (I say again) he never prayed, that the people might not go into captivity, which proveth that this was an absolute prohibition. Yea, for further fortification of this Reason, take notice, that he was so far from praying for Fortification. their deliverance, that, occasioned from the great wrongs they offered him, by the motion of God's Spirit, he doth most fearfully imprecate them, Pour out their blood by the force of the sword, let their wives be bereft of their children, and be widows, let their men be put to death, and their young men slain by sword in battle a jerem. 18. 21. . And again, Let me see thy vengeance upon them, for unto thee have I opened my cause b jerem. 20. 12. . Thus humbly did the Prophet subscribe to Gods revealed decree, and zealously pray for the execution of it, though most contrary to his natural desire: neither did ever any thing so much grieve and afflict him, as his Lamentations bear witness. If any object, that herein the Prophet was wanting Object. in love: No, no, we must love one another, but it must Sol. be in God: Abraham must, but love his son Isaac in God: if God command him to take and sacrifice him, he must rise early c Gen. 22. , and go as cheerfully about that, as if he went to his marriage: Eli must not love himself, nor his sons, but in God, if he crave such a message against him and his house, as whosoever heareth it, would make his ears to tingle; It is the Lord (saith Eli) let him do what seemeth him good d 1 Sam. 3. 18. : Hath not Christ taught us to pray, that Gods will may be done e Matth. 6. ? This Prophet loved God's people dear; and appealeth unto God, Remember that I stood before thee, to speak good for them, and to turn away thy wrath from them f jerem. 18. 20. God's will be done with us, and on us. : but when God forbiddeth him to pray, he must either hold his peace, or pray for execution of God's judgements. Secondly, the Prophet ever persuaded the King, Princes, and people, without any resistance 2. Reason. He ever persuaded them to yield. to yield themselves to the King of Babylon; saying, Thus saith the Lord, behold I set before you the way of life, and way of death: he that abideth in the City shall die by the sword, by famine, and by pestilence; but he that goeth out, and falleth to the Chaldeans that besiege you, he shall live, and his life shall be unto him for a prey; for I have set my face against this City, for evil, and not for good, it shall be given into the hands of the King of Babylon, and he shall burn it with fire, saith the Lord g jerem. 21. 9 . The like he counselled Zedekiah the King, Bring your necks under the yoke of the King of Babylon, and serve him and his people, and live; why will ye die, thou and thy people, by the sword, by the famine, and by the pestilence h jerem. 27. 8. 12. ? And as he advised the King and people to yield themselves; so he wrote a letter to those that were carried away captives, requiring them in the name of the Lord to be quiet, and to pray to the Lord for the peace of the City i jerem. 29. 7. ; which showeth, that jeremy well knew that the Lords purpose was absolute, and his prohibition to pray for them so too. If any man shall ask me, whether God's threatenings Quest. be not conditional? I answer, that many of God's threatenings of Answ. temporal punishments are conditional: so saith God by our Prophet, At what instant I shall speak concerning a nation, and concerning a kingdom to pluck up, pull down, and destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil I have thought to do unto them k jerem. 18. 7, 8. . It was the case of Niniveh, against which jonah, by commission from the Lord, pronounced, Yet forty days, and Niniveh shall be destroyed l jonah 3. : yet Niniveh repenting, Niniveh was not then destroyed, God changed his revealed will and sentence, the prophecy fell, but the City fell not; yea, the same punishment, which at the first threatening is conditional, yet afterwards may become absolute and unavoidable; as the destruction of Sodom, conditionally threatened, when as at Abraham's suit the Lord was brought from fifty to ten, If there be found but ten righteous persons in Sodom, I will spare it for the ten sake m Gen. 18. penult. : but because they could not be found, the destruction was absolutely threatened, when the Angel said to Lot, We will destroy this place, the Lord hath sent us to destroy it n Gen. 19 13. ; and if God had not been merciful to pull Lot away, he had been destroyed in it. Such was the case of this people. If when jeremy began his ministry, reproved them for their sins, and threatened them with captivity, they had humbled themselves, and repent in sackcloth The beginning of his prophecy is full of good counsel, & comforts. and ashes, it might have been prevented * He called, O jerusalem wash thine heart from wickedness, that thou mayest be saved. jerem. 4. 14. Turn ye backsliding children, and I will heal you. jerem. 3. 22. : but growing worse and worse, and unto their former sins, adding this of extremely abusing the Prophet, the Lord grew to be resolute, they should into captivity as well as their brethren, he revealed it unto his Prophet, and forbade him to pray for them, which he did, and only counselled them to yield themselves into their enemy's hands. Thirdly, by way of prevention, God satisfied his Prophet, in what he foresaw might be objected. 3. Reason. Prevention of objections. The Prophet might object, that hereby both his justice and truth might be questioned; he satisfieth the Prophet in both: first he cleareth his justice, and that two ways; first, by declaring the greatness of this people's sin; (whereof you justice. shall more hereafter) for a taste, look but the next verse following my text: Seest thou not what they 1. Declaration of their sins. do in the Cities of judah, and streets of jerusalem? The children gather wood, and the fathers kindle the fire, and the women knead their dough to bake cakes to the Queen of Heaven: Therefore my fury shall be poured out on such a people unworthy to be prayed for. Is it not a just thing to send such into captivity? Secondly, he declareth his sovereign and absolute 2. Declaration of absolute sovereignty. authority, over all people and nations, so as without control, he may justly build and plant, or pull down and destroy: which he showed in the pottershouse, in whose hands a vessel that he made of clay being marred, he made it another vessel, as seemed good to the potter o jerem. 18. 1, 6. ; then came the word of the Lord, saying, O house of Israel, cannot I do with you, as this potter? behold, as the clay is in the hands of the potter, so are ye in mine hands. The clay is not beholden to the potter, for it had being before; and the clay never offended the potter, yet the potter may make what vessel he will, and the vessel not complain, Why hast thou made me thus? But we are beholding to God for our being, and we have sinned against him, and may he not do with us as pleaseth him? This sinful people shall into captivity, the Prophet must not pray for them, yet is God herein most righteous and just. Yea, but hearken how the Prophet 2. God's truth. bemoaneth God's truth, saying, Ah Lord God, the Prophets say unto them, ye shall not see the sword, but you shall have an assured peace in this place. Then said the Lord, the Prophet's prophecy lies in my name, I sent them not, neither have I commanded them, neither spoken unto them, they prophesy a false vision and divination, the deceit of their own heart, but I will bring the sword, yea and by the sword shall those false Prophets also be consumed p jerem. 14. 13. ; speak unto the people, and charge them, that they hearken not to the Prophets, Diviners, Dreamers, Enchanters, and Sorcerers, which say, ye shall not serve the King of Babel, for they prophesy a lie unto you q jer. 27. 9, 10, 14. . Thus God preventeth his Prophet, and declareth that this judgement is well deserved, and standeth with justice and truth, and would have the Prophet to rest therein, and not pray for them. Lastly, though many temporal judgements be 4. Manner of revealing his purpose. denounced conditionally, yet that this is absolute, and that he meaneth indeed, his Prophet should 1. Asseveration. not pray for them, in this may be gathered from the manner of his revealing of this purpose, which was first with many words of most earnest and vehement asseveration, saying, The land shall be desolate, the earth shall mourn, and the heavens above be black, I have spoken it, I have purposed it, and will not repent, neither will I turn back from it r jerem. 4. 28. . That must needs stand, which the Lord thus avoucheth; yet to make it, if it were possible, more sure, the Lord hath sworn it, I swear by myself, (saith 2. Oath. the Lord) this house shall become a desolation s jerem. 22. 5. . An oath (saith the Apostle) is amongst men, an end of all strife: and God that he might fully declare the immutability of his counsel, having no greater to swear by, hath sworn by himself t Heb. 6. 13, 17. . Lo, how the Apostle saith, an oath declareth the immutability of his counsel. God never swore, but he performed it. He hath sworn, and will not repent (saith David u Psal. 110. 4. ) if God swear, he will never repent of it; he may change his sentence, but never reverse Mutare sententiam, secundum voluntatem signi. his oath: yea, God swearing that Moses should not enter into the promised land, though he repent of his sin, and most earnestly entreated this favour, could not obtain, but received a kind of rebuke, Let it suffice, speak no more to me of this matter, Deut. 3. 28. He cannot lie, much less forswear himself, he hath seldom sworn, but ever made it good. Seeing then God revealed to Conclusion. his Prophet, that for their sins they should be carried into captivity, and with an oath affirmed it, it must needs be granted, the decree and sentence were absolute, and that, according to the letter of the prohibition, the Prophet must not pray for them in this: neither did he, but submitted himself to God's holy will and pleasure. The main objection (which I know of) that may be made either against this sense delivered, or Object. the practice of our Prophet, is a like Prohibition to Moses: which yet was but conditional, for he presently prayed and prevailed; so we read, that in Moses absence, the people causing Aaron to make a golden calf, which they worshipped, God told Moses what a great sin they had committed, and addeth, Now therefore let me alone, that I may consume them, and I will make of thee a great nation; and Moses besought the Lord, and he repent of the evil which he thought to do to his people * Exod. 32. 10. . I answer, that betwixt that to Moses, and this to jeremy, 1. Form. there is a great difference; for howsoever that be delivered to Moses in the Imperative as well as this, yet that carrieth the face of a mild instruction, and intimateth, that it was in Moses power to give leave, or to let God: so as Moses receiveth thereby encouragement to pray. What is it for God to say, Let me alone, but to make him bold to pray * Quid est, Dimitte, nisi deprecandi ansam praebere? Gregor. ; but this charge is with weighty words, Thou shalt not pray, nor cry, nor make intercession, for I will not hear thee. Secondly, Moses was but once bid let God alone; 2. Repetition. but our Prophet was thrice expressly forbidden to pray for them x jerem. 7. 16. 11. 14. 14. 11. . Now if joseph told Pharaoh his dream was doubled, because the thing was established of God; he will bring it to pass y Gen. 41. 32. ; how much more may I say, this charge is tripled to his Prophet, to signify that he meaneth good sooth, their captivity is decreed and established of God, and he will bring it to pass. Thirdly and lastly, God threatened to Moses, he would utterly consume the people, yea, and blot 3. Threatening. out their name from under heaven z Deut. 9 14. ; that God could not do, but much dishonour his name; and therefore Moses urgeth in his prayer, wherefore should the Egyptians speak and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth. Again, to do so, were to break promise and oath, which he had made with their fathers, and therefore Moses doth specially urge that, Remember Abraham, Isaac, and Israel thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed, as the stars of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it a Deut. 32. 12, 13. . So that what face soever it carried, Moses saw well enough, God did not mean he should not pray for them. But the case is here altered; first, God's glory is no way endangered, no more than it was by the captivity of the ten Tribes; nay, this was greatly for his glory; first, that all nations might see what a just God he is, who will not forbear to punish sin, no not in his own people; for many nations shall say, Wherefore hath the Lord done thus to this great City? and they shall answer, Because they have forsaken the covenant of the Lord their God, and worshipped other Gods, and served them b jerem. 22. 9 ; but his deliverance of them out of captivity should be much more for his glory, for he meant that should be more eminent and glorious than their deliverance out of Egypt was, so as after that time it should be no more said, The Lord liveth that brought up the children of Israel out of Egypt; but the Lord liveth that brought up the children of Israel from the land of the North, and from all the lands whither he had driven them c jerem. 16. 14. . See how greatly their captivity should be for his glory. Neither was this against any promise or oath: for he had already performed them, he had cast out the Heathen, and planted Israel in. Yea rather herein God was as good as his word, for he had threatened them, if they were rebellious and disobedient, he would give them into the hands of their enemies, and they should reign over them d Deut. 28. 48. . Thus I hope, by conference of Scriptures, I have sufficiently cleared the sense of this, viz. that it was an absolute prohibition * Absolutè & definitè imperasse Jeremiae, ne oraret. Barrad. Itinerar. lib. 4. cap. 19 pag. 379. ; and therefore, howsoever the Prophet was exceedingly afflicted; to foresee in spirit, and afterwards to see with the eyes of his body the captivity of the jews, and desolation of the City and Temple, neither was he ever wanting to give them good counsel, and pray in other cases for them; yet in this, he might not; in this he did not. Now it followeth to build doctrines, for Instruction, Consolation, and Reprehension; and by application to make them useful unto us: which doctrines naturally arising, are many, and namely these. First, God commonly giveth warning, before 1. Doct. he bring any judgement upon any place or persons, specially on his Church or people, or on any place, where his people are. This doctrine will be sufficiently proved, both from positive and exemplary Scriptures. Thus saith the Prophet, Surely the Lord God will do nothing, but he revealeth his secrets unto his servants the Prophets e Amos 3. 7. . Before God brought the flood, God revealed it to Noah f Gen. 6. 13. , who by word of mouth, and building the Ark, gave warning to the old world, for 120. years g 1 Pet. 3. 20. : before he sent fire and brimstone to consume the Cities in the plain, he revealed it to Abraham, and then to Lot, and his children h Gen. 18. 17. 19 12, 13. : before the judgements were executed on Pharaoh and Egypt, God revealed it to Moses and Aaron i Exod. 3. 19, 20. : before he destroyed Niniveh, he gave knowledge thereof to jonah, and he proclaimed, Yet forty days, and Niniveh shall be destroyed k jonah 4. 10. . The jews shall not be destroyed, but the day and time shall be first proclaimed, that God's people may betake themselves to fasting and prayer. Before the captivity of the ten Tribes, God revealed it to many of his Prophets, as Isaiah, jehu, Eliah, Michaiah, Obadiah, Hosheah, Amos, joel: that, as before a great storm the cocks crow loud and thick; so before this great judgement, the Prophets threatened, and cried loud and shrill; before the captivity of judah and Benjamin, many other Prophets knew of it, and were sent to threaten it, as Esay, Ezechiel, Zephanie, and our Prophet, who most plainly told them, for how long it should continue. How were the jews abundantly warned, before their final destruction and dispersion? how is Babylon forewarned? how those golden Churches in Asia Minor? how are we all forewarned of the destruction of the world by fire? how are we all forewarned of the destruction of the wicked in hell fire? yea, what judgement can befall us, but our consciences must needs testify, that some way or other, yea many ways, God hath given us warning? All which do sufficiently confirm our doctrine, that commonly God doth give warning, before he bring any great judgement upon his people, or any place where his people are. Only this is to be lamented, that people will take no warning. As it was in the days of Noah, so shall it be at the end of the world, Matth. 24. The men of the old world had warning fair enough, and yet knew nothing, would know nothing: we have warning enough, but most will take no warning, but walk on still, and will know nothing, till the heavens be all on a flaming fire, the trumpet sound, yea hell fire seize upon them; and than it is too late. You will ask me, by what means doth God 2. Means. give people such warning? I answer: the means are of two sorts, viz. ordinary, and extraordinary; the ordinary means, is the ministry of his servants: as of Noah to the old world, Lot to Sodom, Moses and Aaron to Egypt, Prophets to judah and Israel, Christ and his Apostles to the jews, jonah to Niniveh, (as you have heard) Means extraordinary are diverse; as terrible signs in Sun, Moon, and Stars; earthquakes, thunders, flashes of lightning, raging winds, roaring of seas; of all which, though some natural reasons may be probably rendered, yet being extraordinary, they do proclaim, in their kind, God's anger, and threaten some judgement. So Christ said, before his coming to judgement, there should be signs in Sun, Moon, Stars, Air, Earth, Sea, so as men's hearts should fail with fear, Luc. 21. 25. josephus and others report strange things, before the final destruction of jerusalem, as a dreadful blazing star, fearful sights, of armies of men, chariots and horses in the air, a voice heard in the Temple, Migremus hinc, Let us go hence. But of all presages, that is most remarkable, which josephus hath, De bello judaico, lib. 7. cap. 12. De prodigijs & praesagijs: One jesus the son of Ananus, four years before the Romans came, when the City was in great peace and opulency, he began to cry up and down in the City, and specially in the Temple, and that upon their most solemn festivities, Woe, woe to jerusalem: and being privately by many, and afterwards publicly by Magistrates, both rebuked, punished, and threatened, to hold his peace; yet he held on, so long as he was able day and night, till in the end the enemies came, and he walking upon the walls, and crying as before, Woe to the people, woe to jerusalem, and woe to the Temple, at the last he also cried out, And woe to me. At which words, lapis tormento missus, a stone being thrown by some warlike instrument then in use, it hit him in the head: so ended he his life and presage; which some accounted to proceed from divine instinct. God often gave them into the hands of their enemies, and often delivered them, and every deliverance was as a warning-piece, to sin no more, lest he would deliver them no more. Every mercy abused is a warning-piece, and threateneth judgement, Woe to Capernaum, which had been exalted to heaven. Likewise lesser judgements (when people do not repent) do threaten greater, as every lesser plague in Egypt did threaten a greater in the heel of it, according to Gods threatening, If for these things thou wilt not repent, I will punish thee seven times more, Levit. 26. Now judah and jerusalem must to it, because they would not be warned by the calamity of their brethren. Deliverances from evils not thankfully received, nor godly use made of them, threaten judgements: yea, mercies abused threaten judgement: and the greater mercies abused, the greater judgements threatened; lo these are the means, besides many others, for it is not possible to reckon up all. Thirdly, would you know the Reasons of this 3. Reasons. the Lords manner of dealing, why he doth commonly warn and threaten, before he bring a judgement? The reasons are principally these three. First, in regard of himself: Secondly, in regard of the godly: Thirdly, in regard of the wicked. For the first; This he doth, to declare the riches of his mercy; how slow to judgement, and loath to 1. Reason. avenge himself he is; and therefore will not smite any, before he discharge a warning-piece, that all the world may give him glory for his mercy, goodness, and (when no means will serve) most righteous judgements. Secondly, for his people's sake, that being threatened and warned, they testifying their faith and 2. Reason. repentance, by fasting and prayer, may either turn away God's wrath, or find comfort in the day of calamity. The third & last reason is in regard of the wicked, that they being threatened and warned, and taking 3. Reason. none, but flattering themselves, lulling themselves asleep in security, winking with their eyes, because they will not see God's judgements, persuading themselves there is no such matter, esteeming the Prophet's words but as wind, accounting of all signs from heaven and earth, but as proceeding from natural causes, & laughing at those as silly fools, that make any divine use, or are afraid of God's anger and judgements; Put the evil day far off, say peace, peace; having made a covenant with death, and are at an agreement with hell, that all such wickedness may be cut off, and perish without excuse. Lo these are the reasons. Now if we make Application, who seeth not that the hand of God is very heavy upon diverse Application. of the reformed Churches abroad, in famine, war, and all the miseries that accompany it. But I demand with the Apostle, Have they not heard? were they not warned? did these judgements come upon them, like a flash of lightning, no foreknowledge of them? Yes, yes, they had the faithful servants of God, who zealously reproved their profanation of Sabbaths, taking of God's name in vain, drunkenness, whoredom, pride, covetousness, and foretold the judgements of God without repentance: They saw that terrible blazon, and heard that stately tongue of Heaven * Magniloqua lingua Coeli. , which preached these things to them that had ears to hear p Matth. 24. 25. . To come to ourselves, we Gods Ministers have told you of these things before. What have we told you? When and how God will punish this land? No, we could not tell you so, but we have faithfully told you, the sins of this land cry unto God for vengeance, God is a just God, and if sin be not repent of, he will punish; there is no corner of the land, but for many years hath rung with these warnings. We saw also that prodigious star, we heard that Lecture, (I fear you will forget it.) God hath most marvellously delivered us from foreign Invasion, and fiery furnace of Gunpowder treason. The winds have roared, and sea broken in, to the destruction of whole valleys, and dispeopling of many parishes; the last winter hath been long and extreme, the present spring backward, the fruits of the earth in great measure destroyed, a famine suddenly come upon us: are not all these as warning pieces? And unto them all add this, as the greatest of all, that by the calamity of our neighbours he doth admonish us to repent, who (for any thing that I know) are as great sinners as they; so as if God should bring upon us a heavier judgement than he hath done upon them, yet were it most just, our consciences must needs witness, we have had warning abundantly: But above all, blessed be God, who hath given, and doth daily give us such fair and full warning of the last judgement and destruction of all the Reprobate in hell fire, oh beware of them. The second Doctrine is, that all Gods true servants, when they see by evident signs, that the 2. Doct. Lords anger is kindled against his people for their sins, and perceive some fearful judgements to come upon them, they are wonderfully affected therewith, take it to heart, and labour by all good means to pacify and prevent it. This doctrine ariseth from this word, Do not Observe. lift up a (cry) unto me; which noteth, that he would not in a cold and senseless manner have prayed, but as being wonderfully affected to foresee the misery of God's people for their sins, he would with sighs and groans, yea and bitter tears, have prayed to God for them, if he had not bid him hold his peace; for to cry in the Scriptures, when it is referred to praying, noteth, to pray unto God in most earnest and vehement manner; as where God asked Moses, Why criest thou unto me q Exod. 14. 15. ? and David complaineth, O my God, I cry by day, r Psal. 22. 2. and thou hearest not; and the Apostle saith, That our Saviour, in the days of his flesh did offer up prayers and supplications, with strong crying and tears s Heb. 5. 7. : In all which (and many other places which might be alleged to this purpose) crying doth rather signify mournful intention of Examples. heart, zeal and fervency of spirit, rather than any loud vociferation and contentions of words. And from this word our Doctrine ariseth; which would first be confirmed and backed with some other Scriptures. And to begin with Moses: when he saw imminent destruction to the people of God at the red sea, he cried unto God t Exod. 14. 15. : little did any know the bitter affliction of his soul, but God who saw it, and revealed it, Moses why criest thou? How was David moved, when he saw the Angel that smote the people, and said, Lo, I have sinned and dealt wickedly, but these sheep what have they done u 2 Sam. ult. 17. ? Holy King josiah, when he heard from reading the Book of the Law that was found, what great wrath of God was kindled against the people for their sins, to make them a desolation and a curse, he rend his clothes, his heart melted, and his eyes poured out abundance of tears * 2 King. 22. 19 . How did godly Mordechai and Hesther take to heart the decree gone out for the destruction of the people of God, and humble themselves with sackcloth, fasting, weeping, and praying, crying with loud and bitter cries x Hest. 4. 1. ? When Ezrah heard of the great sins of the people, and foresaw some imminent judgement, he rend his garment, plucked off the hair of his head and beard, and did neither eat bread, nor drink water, but mourned exceedingly y Ezrah 9 5. : The Prophet Esay foreseeing the captivity of God's people, said, Turn away from me, I will weep bitterly, labour not to comfort me, because of the spoiling of the daughter of my people z Esay 22. 4. : Our Prophet exceeded in this, who thus complained, My bowels, my bowels, I am pained at the very heart, mine heart maketh a noise in me, I cannot hold my peace, because I have heard the sound of the trumpet, and alarm of war, destruction upon destruction is cried a jerem. 4. 19 ; and wished, Oh that mine head were waters, and mine eyes a fountain of tears, that I might weep day and night, for the slain of the daughter of my people b jerem. 9 1. : And again, Let mine eyes run down with tears, night and day, and let them not cease, for the virgin daughter of my people is broken with a great breach, and a very grievous blow c jerem. 14. 17. : The Prophet Ezechiel, upon the same occasion, seeing the Angels destroying God's people, feil on his face, and cried, Oh Lord God, wilt thou destroy all the residue of Israel, in pouring out thy fury on jerusalem d Ezech. 9 8. ? Our blessed Saviour wept, when he prophesied the destruction of jerusalem e Luk. 19 41. . The blessed Apostle protesteth the continual heaviness and sorrow of heart, for the misery of God's people f Rom. 9 2. : and forewarned the Philippians with tears, of the g Philip. 3. 18. evil to come. By which cloud of witnesses, out of the old and new Testament, our doctrine is sufficiently confirmed, viz. That when God's anger is seen, and some great judgement to befall God's people is foreseen, God's true servants are greatly affected therewith, and labour to prevent it. It being then most clear that it is so, let us now proceed to consider the reasons thereof, why it is so, and why they are thus affected. The first is, because there is nothing so sweet 1. Reason. God's love. and dear unto them as God's love and favour, nothing doth so much affect them with joy as the sense thereof. I say again, God's children are men and women, and subject to passion, as others, and are glad of the comforts of this life: but this is the glorious and unspeakable joy wherefore David prayeth, Lord lift up the light of thy countenance upon us h Psal. 4. 6. ; and thrice in one Psalm the Church prayeth, 'Cause thy face to shine, and we shall be saved i Psal. 80. 3. 7. 19 ; Yea, the greatest blessing the Priest could pronounce was, The Lord bless thee and keep thee, the Lord make his face to shine on thee, and be gracious unto thee, the Lord lift up his countenance upon thee k Numb. 6. ult. . And no marvel, for David saith, that in God's favour is life l Psal. 30. 5. . And if Solomon say, The favours of an earthly King be as a cloud of the latter rain, what is Gods? Prov. 16. 15. What more urged by the Apostle than this pleasing of God, as, Offer up your bodies a living sacrifice, holy and pleasing unto God m Rom. 12. 1. : and he saith this is a main thing, wherein the happiness of single life consisteth, the unmarried careth how he may please the Lord n 1 Cor. 7. 32. ; and S. Paul prayed for the Colossians, that they might walk worthy of the Lord, to all pleasing of him o Col. 1. 10. ; and biddeth children obey their parents in all things, in the Lord, for this is wellpleasing to the Lord p Col. 3. 20. ; and calleth alms, a sacrifice acceptable and wellpleasing unto God q Philip. 4. 18. ; and beseecheth the Thessalonians, so to walk, as they may please God r 1 Thess. 4. 1. . Oh, do good children find such comfort and content in the good favour Simile. and pleasure of their parents; wives, of their husbands; servants, of their masters; and subjects, of their Kings? how much more true joy, content and comfort, do Gods children find in God's favour and good pleasure? So as if he be well pleased, they care not though all the world be offended. And as nothing is so sweet and joyful, E contrario. and highly esteemed and prized as God's favour, and doth even ravish the heart with joy unspeakable and glorious: so there is nothing so bitter and grievous, as sense and appearance of God's anger: Who (saith Moses) considereth the power of his wrath? Psal. 90. Oh it is a powerful wrath indeed, as Hezekiah and David say, It crusheth and breaketh the bones, it woundeth and killeth. If the wrath of a King, who is but a mortal man, be as messengers of death s Prov. 16. 14. : what is the wrath of the King of Kings? Oh (saith David) when thou turnedst away thy face I was troubled t Psal. 30. 7. ; and Solomon said, A wounded spirit, who can bear u Prov. 18. 14. No rare thing, that two may be in one bed, and the one in Heaven, and the other in hell, on earth. ? Oh it is the sense of God's anger troubleth, woundeth, killeth, is the hell on earth, at the appearance whereof, Gods children are so affected, mourn and cry. The second reason is, because (next unto God) God's Church and people are dear beloved, of all the true members thereof, as being the people 2. Reason. They love his Church. that God hath redeemed with his blood * Acts 20. 28. , entered into perpetual league and covenant with, yea, the spouse of Christ, Ephes. 5. 32. and therefore it wonderfully affecteth Gods servants with grief, and maketh them cry, when they foresee any judgement or misery befall them; the rather because Amplification. in the misery of God's Church, God's glory seemeth to be stained; whereof they are so zealous, that rather than that should happen, Moses wished to be blotted out of the book x Exod. 32. 12. ; and S. Paul to be separated from Christ y Rom. 9 3. Examples. . Oh how father Eli was afflicted at the report of heavy news, when one told him, that Israel was fled before the Philistims, his two sons slain, and the Ark of God taken! It struck him dead at heart, he fell backward from his seat, and broke his neck z 1 Sam. 4. 18. ; and his daughter in law hearing the same news, presently fell into the throws of travail, and being delivered of a son, called his name Ichabod. When zealous Nehemiah heard how the people of God were in great affliction, jerusalem broken down, and the gates burnt with fire, he could not contain himself, but sat down and wept, and being the King's Cupbearer, (and as much as his office and life was worth, to appear sad, and he never had been so before) yet now he could not hide it, his countenance bewrayed it, the King took notice of it, and asked him, Why is thy countenance sad, a Nehem. 1. 3. 11. 2. 1, 2, 3. seeing thou art not sick, this is nothing else but sorrow of heart? Oh the ruins of jerusalem lay at his heart; which also made the people of God so imprecate themselves, If I forget jerusalem, let my right hand forget her cunning, yea, let my tongue cleave to the roof of my mouth, if I prefer not jerusalem to my chiefestioy b Psal. 137. 5, 6. . The third and last reason (whereof flesh and blood are more sensible, than the two former) is, 3. Reason. Wrapping in the same judgement. That the godly may be wrapped with the wicked▪ in the same temporal punishment: and therefore when they see it coming, they are much affected, and labour to prevent it. I say again, howsoever God is marvellous, in commonly providing Confirmation By Examples. for his children, before a judgement come, (as we shall hear more hereafter) yet many times even the godly are wrapped with the wicked, in the same temporal punishment, and therefore are so affected. Shall we condemn all that perished in the waters c Gen. 6. 7. 21. 22. ? and all that were consumed with fire d Gen. 19 25. ? God forbid: If ye do, yet know, that though all were not guilty of the sin, of making and worshipping the golden Calf, yet it endangered all; Let me alone, saith God, and I will utterly consume them, and blot out their name from under Heaven e Exod. 32. 10. Deut. 9 14. : for achan's sin, josuahs' army is put to flight, and many slain f Iosh. 7. 4. ; for Saul's sin in killing the Gibeonites, there came a famine upon the land for three years together g 2 Sam. 21. 1, 2, 3. ; and you know, for that great villainy committed by the inhabitants of Gibeah, in abusing the Levites Concubine, not only vengeance came upon the City, wherein it was committed, but upon all the Tribe of Benjamin, because they delivered them not up to be punished, but rather would seem to defend them; yea, not only upon that Tribe which might seem justly accessary, but upon the inhabitants of jabesh Gilead, because they came not up to the war, to see God's judgements executed upon those wicked men h judg. 19 20, 21. . Let him that readeth that story, consider how far the judgements of God may extend themselves, towards all such as are not affected with God's anger, and do not to the uttermost of their power endeavour to punish sin. This was it, made all the people of Israel so much afraid, when they heard how the Reubenites, Gadites, and half the Tribe of Manasseh, had erected an Altar on the other side jordan, and supposed it had been to offer sacrifice on; their Commissioners told them, if they did so rebel against the Lord, the next morrow, the Lord would be wroth with all the Congregation of Israel i Iosh. 22. 18. . If then the zeal of God's glory, and love to God's people will not move, yet the love to ourselves and estates, may move us to mourn for sins and abominations of the land, and to take greatly to heart, the tokens of anger, and threatenings of judgements, because we also may be wrapped up in them. But me thinketh I hear some say, such is Satan's Object. malice, and bloody murderous desire, to have God's judgements general, and therefore dulleth the spirits of God's children thus; Alas what profit will it be for me to mourn and afflict my soul? if the judgement come, I and mine, all we are, and have, shall be wrapped up in it, as well as those who take nothing to heart, but live joyfully; and therefore let us even eat and drink, and let God do his will. Oh fainting soul, be not abused and deceived, Sol. step up for thy part into the breach, to stay God's wrath k Ezech. 22. penult. ; seek the Lord amongst the meek of the earth l Psal. 76. 9 ; for Zion's sake hold not thy tongue, and for jerusalem's sake give God no rest m Esay 62. 6. ; be one of his remembrancers day and night, in all thy supplications and prayers hold up thy hands against Satan and Antichrist, and be thou to the uttermost of thy power an enemy to all the enemies of the Church, and help the Lord n judg. 5. 23. , and his people against them, with prayer, press, and push of pike (if thou be'st thereunto called) and cry mightily unto God for help in this, that God would generally open the eyes of all men to see our sins, and the judgements thereby deserved, that all men's hearts may melt into tears, (as josiahs' did in the like case o 2 Kings 22. penult. ,) and that all (as one man) may go out and meet the Lord by repentance, before his decree be executed upon us. Yea, if none shall join with thee, but in this case thou mayest complain with Eliah, that thou art left alone q 1 Kings 19 10. , yea so far from helping, as that they do mock and discourage thee, as David complained, For thy sake I have borne reproach, and shame hath covered my face: when I wept, and chastened my soul with fasting, that was my reproach, I put on sackcloth, and became a proverb, they that sat in the gate spoke against me, and drunkards made songs of me r Psal. 69. 7. ; yet for thy part still wrestle with God s Gen. 32. 26. ; the prayer of one righteous man availeth much with God, if it be fervent t jam. 5. 16. ; one Moses stood in the gap u Psal. 106. 23. ; and one Phinehas turned away the wrath from all Israel * Numb. 25. 11. ; Phinehas prayed, and the plague stayed; and Let by his prayer saved Zoar, Gen. 19 22. But how ever God dealeth, thou shalt be sure to Comfort. deliver thine own soul x Ezech. 14. 14. ; God hath a tender eye to all such as are affected at the testimonies of his anger. Before the six destroying Angels are sent forth, one clothed in linen, with a writer's inkhorn by his side, is bid go thorough the midst of the City, & set a mark upon the foreheads of all them that sigh, and cry for the abominations of jerusalem: then are the Angels sent forth to destroy, but yet with this charge, Come not near any man on whom is the mark y Ezech. 9 4. . And again, before the four destroying Angels, went forth an Angel, having the seal of the living God, cried to them with a loud voice, Hurt nothing, till we have sealed the servants of our God in their foreheads z Rev. 7. 3. . Before the flood come, God will provide for Noah's safety, he will not only direct him to prepare an ark, but himself will see him in, yea and shut him in himself a Gen. 7. 16. , would not suffer or trust any other to do it, but would have the locking and sealing of the door with his own hand: and shall Lot perish in Sodom, whose righteous soul had been so vexed with their unclean conversation? No, no, he shall have warning to be gone, yea if he stay too long, they will take him by the hand, and draw him away: neither can they do any thing, till he be safe in Zoar b Gen. 19 22. . And histories report, that before the last and final desolation of jerusalem, there was a voice heard amongst the Christians, Go forth to Pella, go forth to Pella; which so soon as ever the Christians had done, and that they were safe there, the City was sacked, and the wrath of God poured out upon it to the uttermost c 1 Thess. 2. 16. . You have heard how God advanced Daniel in Babylon, and miraculously delivered him out of the Lion's den d Dan. 6. 22. , and the three children from the fiery furnace e Dan. 3. 27. : But what need we go further than our present prophecy for the clearing of this point? Doth it avail jeremy, that he hath so bitterly wept, mourned and lamented, and prayed unto God? Yes, yes, because he had been so faithful, God provided well for him, for Nabuchadnezzar himself gave charge to Nebuzaradan his chief steward, to look well to jeremy, and do for him as he would, and let him go whither he would; and indeed he did so, putting him to his choice, whether he would go to Babylon and receive kindness there, or stay in judah: and because he desired rather to stay in judah, he gave him victuals and a reward, and let him go whither he would f jer. 40. 2, 3, 4, 5. , so as he found a great deal more favour from the enemies, than he did from his own Princes and people. Yea (and worthy to be noted) Ebedmelech, who had spoken good to the King, and been a means to deliver him out of the dungeon, God promised him his life for a prey, jerem. 39 ult. And Gedaliah, whose father Ahikam had been his great friend, and saved his life, jer. 26. ult. And Baruch his Scribe, and others that feared God, and had been jeremy's friends, and encouragement, even these had their lives given for a prey, were left behind in the land, and Gedaliah the son of Ahikam, made their governor in Mizpah g jerem. 38. 7. 39 15. 26. 24. 40. 5. . Oh thus the Lord hath many ways to deliver his out of troubles and miseries, and he will do it, if it be for his glory and their good; if otherwise, Use. he be pleased to wrap them up in the common calamity, yet even that shall turn to the furtherance of their salvation, and God will so enrich them with patience and comfort in assurance of God's love, that in such misery, they shall be most happy. How ever things go, it shall be well with the just. The Doctrine being thus confirmed, the reasons Testimonies. thereof rendered, and objection against the practice thereof removed; it now followeth to consider what are the testimonies, whereby Gods servants do witness to others, and specially to God, and their own souls, that they are amongst the small number of such as do take God's anger and judgements to heart: And they are of two sorts, viz. common to all Division. Gods good servants, and special or proper to Common. some sorts of them: the common testimonies are of two sorts, private and public; private testimonies Testimonies private. are prayer, and intercession, helped with fasting and humiliation, that so they may pray the more fervently, and cry mightily unto God to spare his people. No sooner did God reveal to Abraham, his purpose to destroy Sodom, but he fell instantly to prayer, and most vehemently importuned him to spare them h Gen. 18. 22. . When did God ever manifest to Moses his conceived anger against his people, and threatened a judgement, but Moses was down on his face crying to the Lord, contending with him, and urging of him, for his name and glory, grace and goodness, mercies, promises, oath, and covenant, to forgive and spare i Deut. 9 18. ? When Nehemiah heard of the misery of God's people, and jerusalem, he sat down and wept, and fasted, and prayed, before the God of heaven k Neh. 1. 4. : The second are more public, and are either of gesture, as in Nehemiah, or words, when every 2. Testimonies public. man and woman, according to their places and gifts, do call on others, of their families, or neighbours, to humble themselves, and seek to prevent the judgement threatened. So Mordechai, (when he heard of the bloody Decree that was passed) was not contented to put on sackcloth and mourn in secret, but went into the midst of the City, and cried with a loud and bitter cry, and made it known to Hesther, and Hesther would have all the jews in Shushan to fast too l Hest. 4. 1. 16. . The Prophet saith, All such as feared God, stirred up one another, by speaking often to one another, saying, fear the Lord m Malac. 3. 16. . This is it the Apostle aimeth at, Exhort one another daily whilst it is called to day, lest any of you be hardened through the deceitfulness of sin n Heb. 3. 13. : and provoke one another to love and good works, Heb. 10. 24. And so the shipmaster wakened jonah, and bade him call upon his God, jona. 1. 6. The more proper and special testimonies, concern Proper testimonies. two sorts of God's servants, viz. the Minister and Magistrate. The faithful Minister of 1. The Ministers. God, testifieth that he taketh to heart the anger of 1. Giving warning. God, and threatened judgement, by three things. First, by lifting up his voice like a trumpet o Esay 58. 1. , and giving warning, for which purpose they have the titles of Seers p 1 Sam. 9 9 , and Watchmen q Esay 62. 6. , I have set watchmen upon thy walls, O jerusalem. They must have eyes in their heads, and from their watchtower, As the sleepy and careless watchman is hanged, that giveth no warning, so the Minister must answer for blood of souls. see anger and judgement afar off, and like faithful watchmen, from the wall, give warning to the City, as soon as ever they descry the Lord coming against his people. Secondly, they must labour by their Ministry, to bring the people to repentance, that so God's wrath may be 2. Preach repent. pacified, and judgements prevented; and to that end, they must faithfully reprove them for their sins, and let them see the heinousness of their transgressions, and call earnestly upon them for repentance. Thus did Noah before the flood, Lot before the burning of Sodom, the Prophets Isay, jeremy, Ezechiel, joel, before the Captivities: Rend your hearts and not your garments, and turn to the Lord your God, r joel 2. 13. : thus did Christ and john Baptist before the final destruction of the jews, Repent, repent, Except ye repent ye shall all perish s Luk. 13. 3. : Now is the axe laid to the root of the tree; and, O generation of vipers, who hath forewarned you to flee from the anger to come? bring forth fruits worthy amendment of life t Matt. 3. 7. 10. : yea thus have all God's servants done, that desire to be free from the blood of all men u Act. 20. 26. : for if they give not warning, the blood is required at their hands * Ezek. 3. 18. , and therefore it behoveth them to bestir themselves, that if it be possible they may save God's people from the wrath to come, or at least deliver their own souls, and be found a sweet savour unto God, even in them that perish x 2 Cor. 2. 15. . Thirdly, it is the faithful Ministers duty to be very tenderly affected towards all such as mourn Thirdly, preach comfort. in Zion y Esay 61. 3. ; and with David are afraid of God's judgements z Psal. 119. ; they must be sure to speak a word in due season to such as are weary a Esay 50. 4. . God gave the Prophet Isay a charge, to speak comfortably to the heart of jerusalem b Esay 40. 2. . And hence it is that the Prophets, Christ, john Baptist, and the Apostles, did ever interlace reproofs and threatenings, with heavenly comforts, to prepare them for times of trial and tentations; that howsoever they lived amongst the wicked, and some great judgement and general might come, yet come what will, it should go well with them; yea let us Ministers be assured, the Lord will require as strict an account of us, how we have cheered and comforted the godly, as that we have reproved and threatened the wicked. And I say upon this occasion, in the word of the Exhortation. Lord, Be of good comfort all godly Magistrates, 1. To Magistrates. and Governors, if your hearts be set aright to advance God's Religion, and holy Gospel of Christ, and to suppress and beat down Atheism, Popery, and all wickedness, whereby God's anger is kindled, and heavy judgements procured. Be 2. To Ministers. of good comfort ye Ministers of Christ, that watch and warn God's people, having continual sorrow and heaviness c Rom. 9 2. to see their sins, and being far off from serving the time, and flattering them, saying, Peace, peace, when there is no peace d jerem. 6. 14. , but faithfully reproving them for all their sins, and earnestly calling on them for repentance. And be of good comfort, all ye people, 3. To all godly ones. whose hearts are broken with godly sorrow, to see the sins of the Land; and you that strive to keep yourselves unspotted of the world e jam. 1. ult. , and to walk worthy the Gospel f Ephes. 4. 1. , and such great mercies as God vouchsafeth; and humble your souls before God privately in fasting and prayers, and so far as you can (and is lawful) labour to draw on others in the like practice of piety: know that you are sealed and maintained of God; assure yourselves the eye and hand of God are on you for good g Nehem. 2. 8. ; his compassions shall not fail h Lament. 3. 22. ; the hills shall sooner remove out of their places i Esay 54. 10. ; than his mercy can be removed from you; his covenant with day and night, shall sooner be broken, than with you k jerem. 33. 20. ; you are written upon the palms of his hands, and are ever in his sight * Esay 49. 16. ; and either God will be pacified, and spare for your sakes; or (as he knoweth best) will provide for you, either take you to himself, that you shall not see the evil to come l Esay 57 1. ; or whatsoever evil come, his good Angels shall guard you, his spirit support you, his grace be sufficient for you, he shall enrich you with peace, patience, and joy, and in good time, make an end of all misery, and set the crown of immortal glory on your head. The second duty particular, is for the chief 2. To Magistrates. Magistrate to command such as are subordinate and inferior, to see execution; these are to testify, how greatly they are affected with tokens of God's wrath, and appearance of judgements, by labouring to reform sin, and enjoining fasting, and humiliation, for pacifying of God's anger, and preventing of judgements. Thus did Moses, joshuah, David, jehoshaphat, Nehemiah, Hesty King of Niniveh. It would ask too long a time, to show you how wonderfully God hath been appeased, and how strangely judgements have been prevented, by this most godly and Christian exercise: the Scriptures are plentiful in this point. Yea it is registered, that even Ahab, only thereunto moved with a base fear of judgement threatened, and but fasting and wearing sackcloth in hypocrisy, God deferred the judgement until his son's days m 1 King. 21. 27. . Oh what a blessing did this Land receive hereupon in Ann. 1588. I am persuaded, never any did humble themselves before the Lord, in true fasting and prayer, but found a blessing from heaven thereon. Oh that I could but persuade you to make trial hereof, and to prove the Lord herein: I assure myself, God is the same loving God, as ready now as ever, most graciously to answer the soul that setteth itself aright to seek God, by such ways and means as he hath prescribed. Now let us come and make application of these things to ourselves. That God hath many ways Application. testified his anger and displeasure, and not only threatened, but also in some measure executed his judgements, who so blind as seethe not? But how Examination. are men and women affected herewith? Do we, in the conscience of our sins, judge ourselves Sight of sin. unworthy of any common blessing, peace, food, Unworthiness. sleep, apparel; and most worthy of all those heavy judgements, which either he hath threatened, or executed on any others? Are we afraid of God's judgements, and specially of those that Fear. are spiritual? I say again, of those that are spiritual, and most dreadful? Do we grieve exceedingly Sorrow. and mourn in our souls, that we have so justly offended God, and purchased his anger and displeasure, and to have the very floudgates and all the sluices of his judgements drawn up, to our utter overthrow and destruction? Do we bend ourselves with all our strength to pacific Prevention. God, and prevent his judgements? And to that end, do we with full purpose of heart, resolve to forsake our own known sins? and to put in practise all holy purposes and vows? to reform presently whatsoever we know to be amiss in us? and to show forth more true zeal of God's glory, and the power of godliness in our lives, than we have done? Do we pour out our souls in instant prayers and supplications, with sighs and groans unto God, for ourselves and his Church? and as our callings and gifts enable and give leave, do we stir up and provoke others to do so? If this be so, it is happy, and I cannot but comfortably assure myself, there are thousands Consolation. and ten thousands that do so; yea how abundantly have men and women in this Land, in this Country, and in this City, declared their love to the Gospel, and compassion to the poor distressed Saints that profess it? which, I doubt not, but God hath registered in his book, and will, in his good time, remunerate with a large recompense of reward; and I trust we shall yet see jerusalem in prosperity, and peace upon Israel. How ever it please God to deal, yet all such shall find grace, mercy, and peace with God; let such cast their care on God, for he careth for them. But let me lament, that there are too too many amongst us, Atheists, Papists, profane and irreligious Lamentation. persons, as senseless as blocks and stones of their sins, God's anger, and Gods judgements: who being called to weeping and mourning, baldness, and girding of sackcloth, make songs on those that do so, Psal. 69. Doe-slay oxen, and kill sheep, and for their parts, eat flesh, and drink wine n Esay 22. 12. . Tell them of the afflictions of God's people, they sit drinking still, let Shushan be in never so great perplexity o Hesth. 3. ult. ; yea, eat the calves out of the stalls, and lambs out of the flocks, drink their wine in bowls, anoint themselves with best ointment, and invent to themselves instruments of music, like David, but are not sorry for the afflictions of joseph p Amos 6. 6. . Yea, I would there were not too many Edomites, who rejoice in the calamity of the Church, and say, There, there, so would we have it, persecute and take them, there is none to deliver them, there is no help for them in God, Down with it, down with it, even to the ground q Psal. 137. 7. ; who would be glad that all religion, and the professors, were utterly ruined and rooted out, and all as profane as themselves. Tell them of their sins, they do not know any such things, nor believe that any are better than themselves. Threaten them with judgements, pestilence, famine, sword, they make a mock, Let us eat and drink, for tomorrow we shall die r Esay 22. 14. ; The Prophet's words are but wind, tomorrow shall be as to day, and much more abundant, Esay 56. ult. Or else desperately say, Let God hasten his work, even his great work, that we may see it s Esay 5. 19 ; Or else presumptuously say, I shall have peace, though I walk in the stubbornness of mine heart, and add drunkenness to thirst, no evil shall happen to me t Deut. 19 19 . Others are secure, for They have made a covenant with death, and are at agreement with hell, when the overflowing scourge shall pass thorough, it shall not come near them, they have made lies their refuge, and under falsehood have hid themselves u Esay 28. 15. . Others are angry with the Prophets that threaten, as they accused jeremy to the King, that the world was not able to bear his words, that he discouraged the people, and was never well, till he was in prison, jerem. 38. 4. Thus they put off the evil day far from them, and approach to the seat of iniquity, going from evil to worse, without all fear of God or man, hating to be reform. Oh profane Atheists, Belly-gods, and Worldlings, Conclusion. know that it is not for your sakes that God spareth, it is for his servants sakes, amongst whom ye live, that ye enjoy so large a share in many good blessings of God; such as ye despise and make a mock of, yea extremely hate and persecute, are they, that stand in the breach, and turn Commination away God's judgements; but if our sins grow so full, and God make way for his fiery wrath, by taking away such, and that his judgements do break out, you shall not escape, nay you shall drink deep of the cup of God's wrath, yea suck and wring out the very dregs of the same * Psal. 75. 8. ; you shall find your staves to be but broken reeds x Esay 36. 6. , and all your shelter for defence, lying, falsehood, and vanity; shift and shuffle, and fly whither you will, you shall not be able to fly from his vengeance; though you could dig to hell (as the Prophet speaketh y Amos 9 2. ) yet Gods hand would fetch you thence; though climb up to Heaven, he would pull you down; though hide yourselves in most secret caves, and under rocks and mountains, yet even there shall his vengeance find you out: fly whither you will, he will command the sword, the pestilence and famine, to pursue you with terror of heart, and trembling of conscience, the Lord will ever, and every where, set his face against you for evil, and not for good, till he hath rooted out your names from under Heaven, destroyed you from off the face of the earth, and cast you into hell, the place prepared for the Devil and all reprobate ones. If therefore thou desirest to find mercy and comfort, Repent, be sorry for thy sins, mourn that thou hast displeased and offended God, tremble to think of his judgements, do thy best endeavour to prevent them: for how soever it shall please God to deal, such and such only shall be most happy. And so much for the second Doctrine. It followeth. The third Doctrine is, That God's faithful servants 3. Doct. are very powerful with God, and as his dear favourites, by their prayers, to prevent and turn away judgements and calamities, from themselves and Gods people. This Doctrine I raise from the word (Pagarg) which signifieth to resist, or withstand, as Jerome translateth it * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jerom. Translat. ; Non mihi obsist as, Do not withstand me; for the word in native propriety, intendeth a kind of force or violence * Impetum fecit. Pentoglott. . One place shall serve amongst many, for to enlighten this point: this word is used in the book of judges, where Zebah and Zalmunnah entreat Gedeon, Rise thou and fall upon us z judg. 8. 21. ; and is, by metaphor, frequently ascribed unto prayer; wherein Gods servants use an holy force and violence unto God, in their deprecations; which thing also our English translation signifieth, Do not (intercede) which is properly a Latin word, and signifieth to come betwixt * Inter & cede. ; and so to let, hinder, withstand, or prohibit the doing of a thing. As if God had more plainly said, according to the original and Translations, I am purposed that this people shall be carried into Captivity, and do not thou by thy prayers come betwixt me and them, to let, hinder, withstand, or resist me. The Doctrine thus naturally and properly raised, is well fortified and backed by many other, both positive and exemplary Scriptures. The Prophet Esay Confirmation complaining of the great want of prayers, doth it in this form, There is none that calleth upon thy name, that stirreth up himself to take hold of thee a Esay 64. 7. . First, observe how in times of greatest need, God's Observe. servants may be so dull, as to have need of stirring up, like unto that elegant metaphorical decomposite of the Apostle unto Timothy, Stir up the gift of God. The graces of God being like fire, must ever and anon be russled and stirred up, else will grow cold, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Oh stir up yourselves. Secondly, being stirred up by prayers faithful and fervent, men lay hold on God: And again, I sought for a man among them, that should make up the hedge, and stand in the gap before me, for the land, that I should not destroy it c Ezech. 22. penult. . Our Saviour speaketh of offering violence to the Kingdom of Heaven, and the violent taking it by force d Matth. 11. 12. ; wherein prayer hath a special part; for woe were it with many, if bodily strength carried it away, but the poorest and weakest Christian sick in bed, and scarce able to breathe, yet by sighs and groans may offer violence, and take God's kingdom by force: and S. Paul beseecheth the Romans, For the Lord jesus Christ's sake, and for the love of the Spirit, that they would strive with him in their prayers to God for him e Rom. 15. 30. . He would have them pray, but not coldly and negligently, as the Papists mumbling and tumbling over their beads, when their minds are wand'ring about earthly occasions; but he would have them strive with God, and put all their strength to it; yea, to strive to the shedding of blood, as * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Simul contendere. the word signifieth. Christ being in an agony, his sweat was as it were great drops of blood f Luk. 22. 44. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. . Thus for confirmation of this Doctrine, you have God and his Prophets in the old Testament, and Christ and his Apostles in the new. To this purpose, sweet are the sentences of some of the Fathers. An ancient one saith, When prayers join together in devotions, they do (as it were) even band themselves together to encounter God * Quasi manu facta Deum ambiunt orantes. Tertull. Apolog. . And another saith, The Saints have God so bound, that he cannot punish without their permission and licence * Ligatum habent Sancti Deum, ut non puniat nisi permisermt ipsi. Bernard. in Cantic. Serm. 30. . Lo, lo, the incomprehensible mercy and loving kindness of God, towards such as truly fear and serve him, making them in his goodness, in his bottomless goodness (I say) so powerful and mighty with him, that their prayers are as it were bands to tie his hands, and as a wall against him, that he cannot execute his anger (though most justly deserved) unless they will suffer him, and (as it were) stand out of his way. How may the consideration hereof make us exclaim, O Lord, what is man, that thou art mindful of him, or the son of man, that thou regardest him g Psal. 8. 4. ! or (as job hath it) That thou dost set thine heart upon him, job 7. 17. Will you Examples. see how powerful God's Saints are with God by their prayers, (I mean not to obtain great blessings, and do great works, the Scripture is so full in this, I should find no end) but (according to the Text and Doctrine raised) in preventing threatened judgements to themselves, or the Church of God. Take a few, selected out of many, for instance. When jacob soresaw destruction threatened to himself, and wives and children, by his cruel and bloody brother Esau, coming out against him with 400. men, then saith the Text, was jacob greatly afraid and distressed, and falleth to prayer unto God for deliverance; yea, and with that fervency, that he is said to wrestle with God, and told him he would not let him go, till he had blessed him h Gen. 32. 7. 24. ; and in the end, by his prayers and tears he prevailed i Hosh. 12. 4. ; and thereupon was his name changed from jacob into Israel, which signifieth a Prevailer with God: the evil he feared was removed, his brother that came out against him as fierce as a Lion, when they met, was as meek as a Lamb; yea, he confesseth he saw his face, as the face of God k Gen. 33. 10. . When the Amalekites came out against Israel, and threatened their destruction, Moses went up into the mountain and prayed, and when he held up his hands in prayer unto God, Israel prevailed; but when he let down his hands, Amalek prevailed l Exod. 17. 11. Plus precando, quam praeliando. : which showeth, that the push of Moses prayers, did more than the pikes of all Israel beside. When again, for that great sin of worshipping the golden Calf, God, before he signified to Moses his purpose to consume them, and blot out their names from under Heaven, bade him let him alone; yet Moses by prayer prevailed with God, for pardon of their sin, and continuance of his favour m Exod. 32. 10. 14. ; whereof David speaketh thus, He said he would destroy them, had not Moses his chosen stood before him in the breach, to turn away his wrath n Psal. 106. 23. ; where he compareth Moses to a valiant Captain, who when besieging enemies have made a breach in the wall, & the City is like to be lost, steppeth up into the breach, and defendeth it, which Moses did by the power of his prayer, and turned away God's wrath from his people. Again, for the children of Israel's murmuring against Moses and Aaron, the plague began amongst them, and there died fourteen thousand and seven hundred, wherefore Moses commanded Aaron, quickly to take fire from the Altar, and put on incense, and stand betwixt the living and the dead, and so the plague ceased o Num. 16. 41. 46. ; whereof in the Wisdom of Solomon we have an excellent paraphrase, and fitting our purpose: the blameless man made haste, and stood forth to defend them, and bringing the shield of his Ministry, even prayer & the propitiation of incense, he set himself against the wrath, and overcame the destroyer p Wisd. 13 21. ; the words in the Greek Text are very significant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propugnavit, he fought valiantly; he brought forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Arma Ministerij, the weapons of his Ministry, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he resisted wrath, non vi, sed precibus: all the created powers in heaven and earth cannot resist God, yet may a poor man, by the power of his prayers, turn away God's wrath, and procure an undeserved blessing, and remove a most just deserved punishment. As the young infant more prevaileth with the father or mother by a tear, Simile. than the strength of arm; so God pitieth us as a father q Psal. 103. 13. ; hath more compassion than a mother r Esay 66. 13. ; he cannot but fulfil the desires of such as fear him s Psal. 145. 19 . David saw the Angel stretching his hand out upon jerusalem to destroy it, and yet by prayer prevailed with God to spare it; who said to the Angel, It is enough, stay now thine hand t 2 Sam. ult. 16, 17. . In that great tempest by sea, when there was no hope of life, yet Paul prayed, and God gave him the lives of all that passed, being to the number of two hundred threescore and sixteen souls; so as though they made shipwreck, and with the violence of the sea the ship was broken to pieces, yet not one soul was lost, all came safe to shore u Acts 27. 24. 37. ult. . And if the prayers of one be so powerful with God, how much more the prayers of many being united? Let Hesther, and Mordechai, and the jews, fast and pray, and then cometh most wonderful deliverance to God's people, and destruction to their enemies * Hesth. 4. 16, 17. . Doth there come up an huge multitude of Moabites, Ammonites, and Mount Seir, against King jehoshaphat? let but him proclaim a fast throughout all judah, and let them pray, and God will make their enemies destroy one another, and he and his shall look on, and only sing and praise God x 2 Chron. 14. 9, 10. . Oh Peter is in prison, a great calamity is thereby threatened to the Church, but if the Church make prayers to God for him, the Angel of the Lord came, with great power and glory into the prison, and broke off Peter's chains, opened the prison doors, yea and made the iron gate open of it own accord y Act. 12. 7. . Lo how the prayers of God's children are stronger than fetters and gates of iron. Yea Christ is gone on high, and hath left his Church; what is now to be done? let them continue in prayer, and do their duty: after the Holy Ghost cometh, as this day witnesseth; which, and much more, that might be said to this purpose, doth abundantly confirm your raised Doctrine, viz. That Gods faithful servants by their prayers, are powerful with God, to turn away and prevent threatened and imminent judgements, to themselves or the Church of God: which made zealous Luther say, There is nothing omnipotent under God, but faithful prayer * Oratio fidelis omnipotens, Luth. Est quedam onmipotentia precum. Alstedius System. Theolog. lib. 4. cap. 2. : This commandeth all things, in heaven, earth, hell; in all the elements, air, fire, earth, water. But it would not be amiss to search, that we may know the reasons, why the prayers of God's servants are so powerful with God, and they are principally these two, viz. First, our prayers are not our own, as the Reasons. work of our reason, will, affections, or any thing 1. God's spirit. that is natural in us, but the operation of Gods own Spirit in us; For as for us, we know not what to pray as we ought, but the spirit itself maketh request for us z Rom. 8. 26. : and again, It is the spirit of adoption, whereby we cry Abba Father a Rom. 8. 15. . In nothing is there so evident demonstration of the spirit of God, as in zealous prayer. To which purpose Gregory hath an excellent saying, The Saints receive from God, what they oppose to his blows, and, as I may say, from him it is, whereby they lift up themselves against him, and whereby they are enabled to resist him * Ab ipso accipiunt, ut contra impetum percussionis ejus opponantur: atque ut ita dixerim, cum ipso Deo se erigunt contra ipsum. Greg. mor. lib. 9 cap. 12. . jacob wrestled with God & prevailed, but it was God gave him the strength so to do; now God cannot but acknowledge the work of his own Spirit, and therefore, we know that whatsoever we ask of the Father according to his will, he heareth us b 1 joh. 5. 14. ; and our Saviour hath said, Whatsoever ye shall ask my Father in my name, he will give it you c joh. 16. 23. . But the prayers of Turks, jews, Idolaters, Heretics, Infidels, Hypocrites, are of no power with God, because such are not made by the Spirit of God; the prayers of a wicked man are abominable, and turn into sin; no more accepted of God, than if he cut off a dog's neck d Esay 66. 3. ; God hath threatened, that though such do multiply their prayers, he will not hear them e Esay 1. 15. . The second reason hereof, is Gods own free 2. God's free love. love and mercy, who is pleased to make all the faithful his favourites, so as Haman, nor any favourite, could ever do so much with those Monarches and Kings, that have set their love upon them, as the least of God's Saints may do with the Lord: for if earthly Kings be exceedingly offended, favourites must give way, Hamans' face must be covered, he shall never see the King's face any more f Hest. 7. 8. : But though God be angry, and have mustered his Armies, yea and besieged, and battered, so powerful are God's servants, that they can stand up in the breach, and by their prayers turn away threatened judgements. Oh who would not be such a King's favourite! who cannot deny any thing, which is for his glory, and their true good? The more I think on this, the more I am astonished, that man, poor, miserable man, weak, sick, diseased, vile and abominable in his own eyes, despised of others, yet should be such a favourite to the King of Kings: Oh the free mercy and love of God How should the consideration hereof ravish us? This being so, when the sins of a people are full, and when the Lord is purposed to bring a judgement upon a people, he commonly maketh way thereunto. As an earthly King purposing to do a thing which he knoweth is displeasant to his favourite, who would hinder him in it, will make way, by sending him out of the way, or forbidding him to speak, or some way taking him off: So the Lord, sometimes by taking to himself, 1. Restraint Death. and calling out of this world, such as else would stand in the gap; whereof the Prophet Esay thus speaketh; The righteous is taken away from the evil to come g Esay. 57 1. . Thus God took away good King josiah, that in his son's days he might bring the threatened evil upon the Land h 2 Chron. 34. 28. .: And God took good S. Augustine, when his City Hippo was besieged by the Vandals, that he should not stand in the breach for them * Moritur B. Augustinus in urbe Hipponae, cum à Vandalis obsideretur, temporibus Theodosij junioris, Anno Dom. 430. Sixt. Senens. lib. 4. 2. Restraint. . Or if he suffer them to live, he restraineth them from prayer, as here he did our Prophet; and rebuked Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel i 1 Sam. 16. 1. . Or else he takes away the spirit of prayer, and doth suffer it to be dulled, as that they cannot pray fervently; as Esay complained that no man did stir up himself * Malum, orationem, ejusque vim amovere. Castro. in jerem. pag. 73. to lay hold on God, but as it were grew weary. As than it is a most comfortable thing to see godly men to live, and to see men zealous in preaching, praying, and serving God; as when a storm cometh, to see all men betake themselves to their tackle, as the Prophet saith, to stir up themselves to lay hold on God: so is it a fearful thing to see the righteous taken away by death; or such as have been zealous, to become cold, careless, and negligent, set all at six and seven, let others care whom it doth more concern, and so post it over from one to another. For hereby God even maketh way to the execution of some great judgement, by removing such as might stand in the breach, and stop his course. And verily, herein lieth no small part of our fear, that within these few years past, God hath Application. taken away a great number of his faithful servants, both Magistrates, Ministers, and Christian people; and howsoever in his mercy, he hath left a remnant, some few Noah's, and Lots, Nehemiahs', and Esays, that being sensible of God's judgements, do warn this secure and unthankful world, lift up their hearts and hands with Moses against Amalek, make intercession with faithful Abraham, mourn for the abominations of the Land, wrestle and weep with jacob, (otherwise we had surely been made long ago as Sodom, and like to Gomorrha k Esay 1. 9 ) yet alas, what are these amongst so many profane, careless, and secure sinners? and how are these scorned and derided, disgraced and discouraged, how are such for signs and wonders in Israel, Esay 8. 18. and generally wished they were taken out of the way, as those that trouble the world, and if it were not for them it would be well, and we should have merry times. Oh unthankful world, oh wretched and unthankful world, that wilt not acknowledge, but hate and persecute such as stand in the breach, and resist God Well know, if ever all the Noah's be is the Ark, and all the Lots out of Sodom; if all these swallows have once taken their flight there will come the coldest and woefullest winter, that ever the Church amongst us felt and endured. But of this more anon. Let us now proceed to the uses of this Doctrine, whereof the first is. Seeing Gods servants are powerful with God, 1. Use. to prevent judgements threatened to themselves and others, and seeing Gods judgements are not only threatened to ourselves, and in fearful measure executed, specially on our brethren in other Countries; let us practise this Doctrine, stir up ourselves, by most humble, hearty, and devout prayers, to lay hold on God, and as it were resist him in his course, and not let him go till his indignation be overpast. Do you profess yourselves the servants of God, and will you not do this? Do you believe, God will hear your prayers, and yet will ye not pray? Oh be not wanting to yourselves, and to the Church of God in this! In some things, Kings and Princes may do the Church of God good, wherein subjects cannot; in other things Ministers may do that good, which common Christians cannot; in other things rich men may do that good, that poor cannot; in other things strong and able men may do that good, which weak, and feeble, and impotent cannot; yea in many things men may do that good, which women cannot; but in this, all men and women, may do alike good, by prayer for the good of God's Church: What can we do more easily, or more fruitfully? It may be we have not silver, gold, food, raiment, but none so poor, (of God's Saints) as have not prayer. If we were rich, the poorer sort are only thereby relieved, but by prayer we do good to all, even the richest. Again, whereas some other duties, require the presence of friends, and all of them season and opportunity; it is never out of season to pray; yea therewith even in the twinkling of an eye, we may help such as are thousands of miles off. Oh fie on our dulness then, specially the members of Christ Reprehension. (to whom we cannot otherwise do good) so greatly standing in need hereof, that we should so seldom and coldly, (if at all) help them with our prayers; specially God so calling upon us for it, and giving such comfortable assurance we shall be heard. If an earthly Prince should make Proclamation Simile. to all his subjects, that if they would come to the Court, and make suit, they should all of them have Lordships, houses, lands, manors, offices; imagine what riding and running there would be; how would they think him most worthy to beg his bread, yea to starve through want, if he would not go and ask? But that the King of heaven hath commanded us to pray, and promised, whatsoever good thing we shall ask in his Son's name, according to his will, we shall have it, for this life present, or a better hereafter, for ourselves or others; and we see how well others have sped, yea ourselves have had great experience of God's goodness in this kind: and it may be God hath cut us and others short, and threatened much evil, and all because he would provoke us to pray, as delighting to be importuned, and wrestled with: Yet all this will not serve to provoke us so to pray as we ought. It may be Concession. sickness, hunger, thirst, nakedness, temporal losses and crosses, may make us sometimes cry unto God: but who doth strive with God for the best things for themselves? And to speak according to the nature of my Text, How is jerusalem's good generally forgotten? It may be, we may bear her a good will, and for fashion or custom, as we walk and talk with others, let good wishes fall, rejoice when we hear good news; shake heads, shucke the shoulders, and sigh, when we hear evil tidings; (and yet how few do thus far testify their love?) but who (even of her best friends) frequently, and fervently, publicly and privately, at least thrice a day with Daniel, looketh toward jerusalem? and for jerusalem, whetting the edge of our zeal and devotion, by premeditation of what an happiness it were, and how greatly to God's honour and glory, that jerusalem should prosper, and what a misery, and dishonour to God, that she should go to wrack and ruin; helping our weakness, with abstinence and fasting, as Nehemiah, and Hesther, and the jews did, that so we may cry mightily unto God, and resolved with the woman of Canaan, to take no nay, the Lord shall never be rid of us, we will never cease knocking at heaven's gate till he hear, and help? Oh where are these friends? Why doth the Church of God suffer so much evil? Why doth she lie open to the execution of such fearful judgements? Because God's faithful servants give way, and do not stand in the breach for her, to resist God. There was a curse, yea a bitter curse, laid upon the inhabitants of Meroz, because they did not help the Lord against the mighty, judg. 5. 23. And no less curse doth lie on the Inhabitants of any Place and Country, when the Lord is in arms, that do not by their prayers help the poor weak Church against God: that do not lay hold on him and resist him, but suffer him to crush and destroy. The greatest victories and deliverances that ever we read of, were obtained by fasting and prayer, yea seldom, if ever, was the Church in any trouble and danger, and delivered, but it was procured by prayer: and surely it is not without divine providence and grace, that God's Ministers do so labour to stir you up, for even that showeth God hath a great blessing in store for his Church, if his servants would but ask it of him. Wherefore I say again, Pray, pray, pray for the welfare of jerusalem, they shall prosper that love it. Wherefore God Conclusion. hath sent me to you, and to call on all that hear me this day, Pray, pray, pray, and to make you excuseless if ye neglect it. And that mine exhortation hereunto may be the more weighty and powerful, I will deliver it in the words of the holy Prophet Zephanie, our Prophet's fellow-labourer, who having in the first chapter threatened the heavy and severe judgements of God against judah for her sins, That the Lord would utterly Zeph. 1. consume all things from the land, man and beast, fowls and fishes, and that the great day of the Lord is near, and hasteth greatly, when the weighty man shall cry bitterly, for it is a day of wrath, a day of trouble and distress, a day of wasteness and desolation, a day of darkness and gloominess, a day of the trumpet and alarm, against the defenced Cities and high towers: blood shall be poured out as dust, and flesh at dung: neither shall silver nor gold be able to deliver them in the day of the Lords wrath, but the whole land shall be devoured by the fire of his jealousy, for he shall make a clean riddance of all them that dwell in the land. I say, after the Prophet had thus spent, and concluded the first chapter in denunciation of severe judgements, in that fearful manner, as might make the knees knock, and hair stand upright: mark how he beginneth the second chapter, with heavenly and good counsel, Gather yourselves together, yea, gather together, o nation not desired before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you, seek ye the Lord, all the meek of the earth, which have wrought his judgement, seek righteousness, seek meekness, it may be ye shall be hid, in the day of the Lords anger l Zeph. 2. 1. . Where note, that when God's judgements are 1. Observe. threatened, men and women must not sit down carelessly with hand over head; Let God do his will, I shall escape aswell as others, it concerneth me the least of many thousands. But God would have men to be exceedingly affected at the testimonies of God's anger, and to tremble at his judgements: a Doctrine which hath been raised, and largely handled from this Scripture already. Secondly, note, that he would not have the faithful content themselves to mourn and pray 2. Observe. in secret, but to gather together, so far as their callings and gifts will serve, to draw on others to the practice of piety and godliness. Thirdly, note who they are that God specially 3. Observe. looketh should seek him, as being his favourites, and such as are best able to resist him, even such as are meek on earth, i. Such as are meek to stoop to the instructions of the Word, such as are meek patiently to bear the corrections of his rod; and such as are meek, to put up wrongs and injuries, still crying to God for the good of his people, even when they offer them greatest injuries. Such a meek man was Moses, most earnest for the people's good, when they were readiest to stone him. Moreover, they must be such as have wrought his judgements; i. Such as have kept themselves unspotted, and specially from Idolatry, such as have still cleaved unto God, his Word, Law, and Commandments, doing such things as he hath judged to be just and right, still walking with God as Enoch did; these are the men, who in all ages have only been in favour with God, and most powerful with their prayers: wherefore Pharaoh entreated Moses and Aaron to pray for him; and the people in their distress run to Samuel, and pray him not to cease to one to God for them. And verily how 〈◊〉 〈◊〉 wicked world esteem of them, all the hope and help of a people that can come from man, remaineth in these, and their prayers only. Again, that their prayers may be 4. Observe. the more available, it must not suffice that they have been meek, and have wrought right, but they must seek meekness and righteousnessei. Labour every day to be more and more meek and righteous, walking with such care and conscience in all the Commandments and Ordinances of God, that the world cannot have the least matter against them, except it be as against Daniel, for the matters, of their God: for the more mortified, sanctified, and holy any are, in the greater favour they are with God, and the more powerful are their prayers, for themselves and others. Whereas God will not hear sinners, no not for themselves, much less for others, it being as dangerous for a sinner to come near unto God, as for the dry stubble to come near the flaming fire. Wherefore David would wash his hands in innocence, and so go to his table m Psal. 26. 6. ; and the Priests had their laver to wash hands and feet in, before they went to minister to the Lord. Then lastly observe, what shall be the comfortable 5. Observe. issue of such seeking God; viz. That if they cannot prevail with God's Majesty, for the sparing of his people, yet they shall save their own souls, and find an hiding place in the day of the Lord. One of these two, or both, they shall be sure to find; and the very lesser of them is an abundant reward, for all the labour any can take in seeking, God, though it were day and night. An example whereof we have in our Prophet, who taking exceedingly to heart, the misery of God's people which he foresaw, and wishing his head were waters, and his eyes a fountain of tears, that he might weep day and night for his people o jerem. 9 1. : and protesting to God, that he stood before him to speak good for them, and to turn away his wrath p jerem. 18. 20. ; howsoever therein he could not prevail, and in the end God forbade him to pray for them, yet his prayers and tears were returned into his own bosom; for as God promised him, Verily I will make the enemies to entreat thee well, in the time of evil, and in the time of affliction q jerem. 15. 11. , so God performed it: For jeremy being in prison when jerusalem was taken, Nabuzaradan the chief Steward, (according to the command which Nabuchadnezzar had given him) not only set him at liberty, but gave him victuals, and a reward, with leave to go whither he would r jere. 40. 2, 3, 4, 5. ; so good a thing it is to be faithful unto God, how ever things go with his Church. Upon these grounds from God's Word, I renew Conclusion. mine exhortation again, Pray, pray, pray, you shall at the least deliver your own souls. Yea let me yet speak a word of further comfort Consolation. unto you; I cannot find one example in all the Book of God, wherein a people humbling themselves in sincerity, in any measure, according to the ordinance and word of the Lord, but they were ever delivered from that temporal judgement threatened, at the least for the present. Oh therefore that it would please God, that the Lords Ministers could stir up all the meek of the Land, to seek the Lord in repentance and prayer, to step up into the breach, intercede, and resist God, I would not doubt, but as to see judgements pass over us, so to see peace on God's Israel abroad. There is help for jerusalem in her God, and when the Lord hath brought her on her knee, and clothed her with sackcloth, for her sins, he will visit the fruit of the proud heart of the King of Ashur, and the glory of his high looks, who doth not know, that he is the rod of God's wrath s Esay 10. 6, 7. . The stripes of jerusalem shall be healed, but the wounds of Babylon are incurable, there is no Balm in Gilead for her; jerusalem may be shaken, but it is Babylon shall fall, and never rise again: Oh then pray, and pray heartily, for the welfare of jerusalem, and then stand still, and see the salvation of God t Exod. 14. 13. , who hath means that we see not, to accomplish his act, his strange act, and to bring to pass his work, even his strange work u Esay 28. 21. . A second use, is to love, honour, and make much 2. Use. of such, as are so gracious and powerful with God, as to stand in the breach, and to withstand and remove threatened judgements. Oh let Noah the Preacher of righteousness, have double honour; let Lot be loved, that doth grieve his righteous soul; let us make great reckoning of Moses, that standeth in the breach, to stay the Lords anger; for as was said of Elijah, These, these, are the chariots and horsemen of Israel * 2 King. 2. 12. . These, these, are the protection of the Church, and fortification of the Land: These are to us, as Paul was unto them in the ship with him, the saving of houses and goods, lives and liberties; it is for the godlies sake that dwell amongst us, that the Gospel, and our gracious King and Governor, peace and prosperity, with all other our blessings are continued unto us: if it had not been for their sakes, we may well assure ourselves, the full viols of God's wrath, (as in the Powder Treason, or otherwise) had long since been poured down upon us. And here give me leave (upon so just occasion) Reprehension. to reprove the unthankfulness of the world, towards such, as, under God, are a singular means of our preservation. Never were Noah, or Lot, more mocked, scorned, and derided, than the godly in these days, disgraced, and loaded with all indignities, as the men unworthy to live in the world; who if they humble their souls with fasting, and put on sack cloth, they that sit in the gate speak against them, and the drunkards make songs of them, Psal. 69. And when it pleaseth God to take them away by death, they are as glad thereof, as the inhabitants of the earth were for the death of the two witnesses, who rejoiced, and made merry, and sent gifts one to another x Revel. 11. 10. . Alas that this foolish world should be such an enemy to its best friends, and from whom it receiveth most good. Oh little do wicked men know, what a treasure they lose in the death of a good man, how open then they lie to the lash of God's judgements, when he is gone, that used to stand in the breach. It was said of Elijah (as you heard) that he was the chariots and horsemen of Israel y 2 King. 2. 12. . And it was said of godly S. Ambrose, Bishop of Milan, and of whom Theodosius the Emperor pronounced, That he only knew Ambrose worthy to be called a Bishop * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , That he was the walls of Italy: and Stilico the Earl said, his death did threaten destruction to Italy * Sic Paulinus Nolae Episcopus in vita Ambrosijs. . And indeed, how Italy hath been harrowed and brought to desolation by the fire and sword of barbarous Nations, the Goths, Huns, and Vandals, and made the Theatre of most lamentable Tragedies, Histories do report. In places where enemies are up in Arms, chariots and horses are in great request; and when enemies besiege, there is great regard had to the walls; if they have breaches made in them, and none to defend, or fall down flat (as the walls of jericho did z Iosh. 6. 20. ) those Cities must needs be surprised: Now good men are as the walls of the Commonwealth, City, or Town, where they dwell; if it were not for them, the judgements of God would break in, and destroy them. How are such to be esteemed? Noah was as a wall to the old world, and no sooner in the Ark, but the flood came and destroyed them all. Lot was as a wall to Sodom, and no sooner in Zoar, but fire and brimstone fell and consumed them all. The Christians were as the wall to jerusalem, and no sooner in Pella, but jerusalem was surprised and sacked. No sooner had josiah his eyes closed, that he might not see the vengeance, but be taken to rest, as God had promised, but straightway the woeful tragedy of judah and jerusalem began. Wherefore the Prophet complaineth, that good and merciful men are taken away, and men do not take it to heart a Esay 57 1. , as a great loss, and fearful prognostication of evil. For conclusion, seeing Gods servants are so Conclusion. powerful with God, and that only by prayer, and we do not know how to pray, as we ought ourselves, but it is the Spirit which helpeth our infirmity b Rom. 8. 15. 26. , and maketh us cry Abba Father c Rom. 8. 15. 26. : And God hath promised, to give his Spirit to them that ask it d Luk. 11. 13. . As every good gift cometh down from the Father of lights e jam. 1. 17. , so specially this most excellent, proper, and peculiar gift of prayer. I pray you observe, that whereas the Lord by his Prophet promiseth, I will destroy all the Nations that come against jerusalem, he presently addeth in the next words, as the means whereby so great a favour is procured, I will pour upon the house of David, and upon the Inhabitants of jerusalem, the spirit of grace, and of supplication f Zach. 12. 9, 10. . Where note, first, what is the lot and condition 1. Observe. of all the persecutors of jerusalem, that first or last, they shall be destroyed. Secondly, that the 2. Observe. means whereby destruction is procured, of the enemies of jerusalem, God's Church and people, is prayer. Lastly, that this gift of prayer cometh 3. Observe. down from God, it is his gift, he will pour out the spirit of supplications: and verily as there is no gift more necessary and useful, none more rare; how poor are some in this, that are rich in some other graces? I know, God giveth this in measure, to some more, and some less, according to his good pleasure. And God forbid, I should discourage any, (and specially novices, and younglings) for it is most clear, that even the sighs and groans of a faithful penitent soul, are loud and shrill cries in the ears of God: short ejaculations, God be merciful unto me; God bless his Church; God prosper his Gospel; God convert, or confound, the enemies of his Church and Truth; even these, uttered, not for form, fashion, use, custom, but fervently, heartily, are most excellent and powerful prayers; yet herein we are not to rest, but to seek after a growth in this, as in other graces of the Spirit, and never to cease begging of God, till in good measure, according to the Scripture phrase, even in the language of Canaan, we be able to express our own wants, and the wants of his Church; and in his own words, to crave such blessings and graces, as we, or his people, do stand in need of; Standing in the breach, with his own weapons, of gracious Covenant, and Promise, and Oath, in one hand, and urging his own Arguments, of truth, grace, glory. Oh this is an excellent gift indeed, and this is the way to bring destruction upon the enemies of jerusalem; and whosoever seeketh this grace, shall in good measure obtain it; and as any receive, let them use it, and they shall, to their great comfort, see a blessed increase of it. Oh most gracious good God, we humbly A Prayer. thank thee, that though our sins be many, great and grievous, yet thou hast not suddenly rooted us up, and destroyed us, as we have deserved; but hast, for many and many years, from thy word, and works, of mercy, and justice, on ourselves and others, warned us. Thou never gavest greater and fairer warning to any people, than thou hast done to us. But seeing thou art a God of justice, and when thy patience is long abused, and no means will serve, thou visitest indeed, and in dreadful manner; Lord give us grace, to take to heart thy threatened judgements, and stir up all thy faithful servants, that they may stand in the breach, to turn away thine anger from us; yea Lord, give to all us that have heard thee this day, the spirit of prayer and supplication, that by our lips and lives, we may cry unto thee. And because Atheism, and Popish Idolatry, are the common plagues, wherewith thou dost scourge a people, who do not receive the love of the truth, nor walk worthy the glorious Gospel vouchsafed unto them; Lord deliver us from these plagues, grant thy Gospel a free and powerful passage, and increase every where the love and obedience of it, that such judgements as are threatened for contempt of it, may be removed, and thou mayest continue a good God, to us and ours, to the coming of Christ. Amen. For I will not hear thee.] It is very common Sense. in the Scriptures of Old and New Testament, to promise and threaten, the grant or denial of men's prayers, in this form of hearing or not hearing. One place of Scripture (selected out of a great multitude) may serve for proof of this: We know that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth g joh. 9 31. . So then, the meaning (of not hearing) is, God will deny what the Prophet should thus beg of God. If the Prophet (contrary to his charge) should make his suit unto God, to spare his people, and preserve them from captivity, he would not hear, he would not grant his desire; he should but sin against God himself, and do the people no good; God was now unchangeably resolved, judah should into captivity, as well as their brethren the ten Tribes; he was resolved to cast them out of his sight, as he had done the whole seed of Ephraim; and it were bootless for the Prophet to pray against this, which he signifieth thus, I will not hear thee * Non ego exaudiam. . Indeed it is true, that the judgements of God are commonly conditional, as God himself hath Prevention. said, At what time I shall speak concerning a nation, and concerning a kingdom, to pluck up, to pull down, and destroy it; if that nation against whom I have pronounced, turn from their evil, I will repent of the evil which I thought to do unto them h jerem. 18. 7, 8. . And in threatenings, sometimes the condition is expressed, as diverse times God threateneth his people thus; If ye walk contrary to me, and will not hearken unto me, I will punish you seven times more i Levit. 26. 18, 21, 24. . Sometimes the condition is not expressed, but necessarily understood, as when jonah threatened Niniveh, Yet forty days, and Niniveh shall be destroyed k jonah. 3. 4. ; the forty days came, and Niniveh was not destroyed, God changed his revealed will, because the concealed condition was kept, for Niniveh repented, and therefore must not be destroyed. Yea the same judgement which at the first threatening may be conditional, yet afterwards may become absolute, and unavoidable; as the destruction of Sodom was at the first conditionally threatened, and therefore Abraham so far prevailed with God, that if there were but ten righteous persons found in it, he would spare them for those ten sake l Gen. 18. penult. ; but that condition failing, it was in the next place absolutely threatened, the Angels said to Lot; The Lord hath sent us to destroy this City, and we will destroy it m Gen. 19 13. . It might be the case of this people: if when God's servants Application. reproved them for their sins, and threatened them with captivity, they had repent in sackcloth and ashes, peradventure the Lord would have heard them, and repent of the evil: But seeing they would not be reform, but grew worse and worse, and unto all their other sins, adding this crying one, of evil entreating, yea most shamefully abusing Gods servants, who dealt faithfully with them, to bring them to the sight of their sins and repentance; honouring and esteeming none but the false Prophets, who preached peace, and pleasing things: God is now resolved to bring a heavy judgement, even the sword of the enemy upon them, and to give them over into captivity, revealeth this purpose to his Prophet jeremy: The Land shall be desolate, the earth shall mourn, and the heavens above be black; I have spoken it, I have purposed it, and will not repent, neither will I turn back from it n jerem. 4. 28. . Yea to make it (if it were possible) more sure, he told him, He had sworn by himself, that house (wherein they so trusted) should become a desolation o jerem. 22. 5. . And to add yet more weight thereunto, expressly forbiddeth the Prophet to pray, cry, or make intercession to him in behalf of the people in this kind, assuring him, if he should he would not hear him, or grant his request. The sense being given, and that which might be said against it, prevented, now I raise your fourth and last lesson, for instruction, viz. That such may be the sins of Gods dear 4. Gen. Doct. Church, and people in general, and of his faithful servants in particular, that he will bring some temporal judgement upon them, and he will not hear themselves, nor others for them, in this kind * Cum Deus semel ab intimis irascendo disponit. Ordin. gloss. ex Gregor. in Exod. 32. 10. . This being a Doctrine which doth so exceedingly concern us, even as much as all our lives, and livelihood, bodies, and goods come to, is not slightly to be regarded, but in the holy fear of God, to be advisedly considered of, and taken to heart. In the handling whereof, I purpose to spend all my labours here and elsewhere this day. For method and order wherein, and Method. help of memory, there being so much now to be delivered, I will first sufficiently prove it, from both positive, and exemplary Scriptures; (that all of us may see and acknowledge the truth of it) Secondly, declare the reasons thereof, that we may see how just and true God is therein; Thirdly, search what are those sins which do so exasperate and provoke God, that he will not spare; (that so we may take heed of them) Fourthly and lastly, I will make application to ourselves, and search, whether those sins be found amongst us; and remove such objections as may be made against it, and accordingly press the use unto you. And all these, I will deliver with such plain evidence, as I have received from the word, which hath only power over the soul and conscience. First then, let us see how the word of God maketh this doctrine good. First, take knowledge, that the Scriptures are 1. Confirmat. most clear, that such may be the sins of a people, that God will not regard their own praying and fasting. Harken how the Lord himself 1. Not hear them. threateneth a rebellious people: Because I have called, and ye have refused, I have stretched out mine hand and no man regarded, but ye have set at nought all my counsel, and would none of my reproof, I will laugh at your calamity, and mock when your fear cometh: when your fear cometh as desolation, and your destruction cometh as a whirlwind. Then they shall call upon me, but I will not answer; they shall seek me early, but they shall not find me p Prov. 1. 24. . Lo, how the sins of a people may come to that height, that in their greatest calamity and destruction, and when they cry most fervently, and seek God early; yet God will be so far from hearing and answering of them, that he will laugh and mock them. And again, When ye spread forth your hands, I will hide mine eyes from you; yea when ye make many prayers, I will not hear q Esay 1. 15. . And again, by our Prophet he saith; When they fast, I will not hear their cry, but I will consume them, by the sword, by the famine, and by the pestilence r jerem. 14. 12. . And again, I will bring evil upon them, which they shall not be able to escape; and though they shall cry, yet will I not hearken unto them s jerem. 11. 11. . And again, I will deal in fury, mine eye shall not spare, neither will I have pity; and though they cry in mine ears, with a loud voice, yet will I not hear them t Ezek. 8. ult. . Lo, how plainly and plentifully, this is proved, though but by a few places, in stead of many. And as he hath threatened, he will not hear 2. Not others for them. themselves, though they fast, and pray, and cry aloud; so neither will he hear any others, no not the best of his servants for them. Mark your Text; jeremy, an excellent man of God, and sanctified in his mother's womb, yet God telleth him, if he pray against the people's captivity, he will not hear him; yea and telleth him, (because he should not think that he was out of favour) that if Moses and Samuel stood before him, yet his mind could not be towards his people. Cast them out of my sight, and let them go forth; and if they say, whither shall we go forth? thou shalt tell them, Thus saith the Lord, such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity u jerem. 15. 1. . See what persons God hath picked out of all the bunch, of the patriarchs, Prophets, Judges, and Kings. Who ever prevailed more by prayer with God for others, than Moses and Samuel? When the people had committed that foul Idolatry, in worshipping the golden Calf, God said, He would destroy them, had not Moses his chosen stood up in the gap * Psal. 106. 23. : But Moses he besought the Lord, and prevailed. The Lord repent of the evil, and did it not x Exod. 32. 14. . And when the Philistims came up against Israel, and they were exceedingly afraid, Samuel, Oh faithful Samuel the Lord's Priest, cried unto the Lord for Israel, and the Lord heard him, and thundered with a great thunder, and discomfited the Philistims y 1 Sam. 7. 9 . But if Moses, and Samuel, did now stand before the Lord, his mind cannot be won towards this people, but they shall go into captivity. And again, by another Prophet he saith; Son of man, when the Land sinneth against me, by trespassing grievously, and I stretch out mine hand and break the staff of bread, and send a famine, and cut off man and beast; though these three men were in it, Noah, job, and Daniel, they should deliver but their own souls by their righteousness. Or if I bring noisome beasts, or bring a sword, or a pestilence, to cut off man and beast, as I live, saith the Lord, though these three men were in it, Noah, Daniel, and job, yet should they deliver neither son nor daughter, they should only deliver their own souls, but the Land shall be desolate z Ezek. 14. 13, 14, 15. . Oh see again, what three Worthies he doth instance in? Noah, that upright man in the old World, when all flesh had corrupted their ways; job, that upright man, and fearing God in the Land of Us; and Daniel, that man of God's desire, in Babylon. Three men, who could do much with God, for whom God did much; yet if they had prayed for this people, God would not hear them, they should not be able to deliver son nor daughter, but only their own souls. And as such may be the sins of a nation or 2. Of particular persons. people, so also of a particular person, yea of God's dear servants, that he will not hear them, but bring some temporal punishment upon them. How great a favourite was Moses unto God? to whom God spoke mouth to mouth, as a man talketh familiarly with his friend a Exod. 33. 11. Numb. 12. 6, 7. ; who obtained by his prayer so many and great things at the hands of God for others; so apparently honoured and graced of God, that the Lord asked Aaron and Miriam., Wherefore were ye not afraid to speak against my servant Moses b Numb. 12. 8. ? Yet this great and good man, for not sanctifying God at the waters of strife, yea for once speaking unadvisedly with his lips, and thereunto much provoked by that rebellious people c Psal. 106. 32. , was threatened he should not go into the promised land d Numb. 20. 12. : An heavy judgement. And though Moses made it his earnest suit unto God; O Lord God, thou hast begun to show to thy servant great kindness, I pray thee let me go over and see the good land that is beyond jordan, that goodly mountain, and Lebanon; yet the Lord would not hear him, but cut him off, saying, Let it suffice thee, speak no more to me of this matter e Deut. 3. 24. . David God's dear servant, and a man after Gods own heart f Acts 13. 22. , and for whose sake he did much to others; (how often have we these promises, for my servant David's sake?) yet he, begetting a child on Bethshebah the wife of Vriah, the Lord strake the child, that it was very sick; and though David besought the Lord for the child, and fasted, and went in, and lay all night upon the earth, yet God would not hear him, but on the seventh day the child died, according to the word of the Lord by his Prophet Nathan; Because by this deed, thou hast given great occasion to the enemies of the Lord to blaspheme, the child that is borne to thee, shall surely die g 2 Sam. 12. 14. . And again, for his great sin of numbering the people, the Lord sent him a message by his Prophet Gad, that he would send either pestilence, famine, or sword: and though David repented, and complained that he was in a great strait, yet he could not obtain freedom, but (according to his choice) God sent a pestilence, whereof in three days there died seventy thousand men h 2 Sam. ult. 13. . Let all men and women than subscribe to this undoubted truth of God, that such may be the sins of God's Church in general, or of his own dear servants in particular, that God will not hear themselves, nor others for them, but will bring such a temporal punishment as he hath purposed upon them. But now me thinketh I hear some say, Oh Object. this is an heavy and comfortless doctrine indeed, and seemeth to check all devotion and humiliation; for will not men, hearing this doctrine delivered, say, If the case be so, that for sins, yea even small sins (as the sins of Moses, and David, in speaking unadvisedly, and numbering the people, seem to be) God will be so far provoked, as no praying, fasting, crying, tears, of their own, or others for them, can prevail, but God will bring a temporal punishment; to what end then should we weep and mourn, fast and pray, and afflict our souls? Let us eat and drink, and be merry as we may, we must bear that punishment which God hath purposed to lay upon us; let us therefore never make two evils of one, but take that which God hath appointed, and there an end, Gods will be done. Oh, God forbid that any should hearken and Sol. give way to such subtle and malicious suggestions of Satan, so seeking to pervert and abuse even the best things. Mark therefore, and from God's book thou shalt learn, that the doctrine doth not abrogate, but establish the means of pacification. Dost thou dwell in a nation, Country, or City, and dost thou fear, the sins of the people are such, as God will bring some judgement upon them? Now mark what God requireth of thee, even to seek the Lord i Zeph. 2. 3. ; to turn to God, by fasting, weeping, and mourning k jocl 2. 12. ; to stand for the land l Ezec. 22. penult. : and if the Lord will not hear thee for them, yet thou shalt save thine own soul: The Lord is not more marvellous in any thing, than in preserving his, in some general judgement and calamity, that have mourned, and wept, and sought his face, as we see in the deliverance of Noah, Lot, josiah, and the marking of those in the forehead, that mourned for the abominations of jerusalem m Ezec. 9 4. . Thou dost not know what good thou mayst do to others, even to the whole Church of God wherein thou livest; but thou shalt be sure to do thyself good. Or dost thou fear that thine own sins are such, as God will bring a judgement? yet humble thy soul, and if thou canst not by repentance, fasting, and prayer, alter the decree, yet thou mayst alter the manner of execution. Let Moses repent, that he did not Examples. sanctify God, and let him beg leave to enter, and if that will not be granted, yet see with what favour the sentence shall be executed! he shall have leave to go up to the top of Pisgah, and see it n Deut. 3. 27. ; and if he go not into the land flowing with milk and honey, he shall be translated into heaven, which is best of all. Let David fast and pray, and if the child die, God will give him a Solomon in stead of it. Let the people repent, and if God will not hear them, nor any other for them, but they must into captivity, yet God will make, even those that lead them away captive to pity them o Psal. 106. 46. . Oh, religion never lost it reward, never did any serve God for nought. Wherefore Gods will be done: but lèt us do our duties, it shall one way or other be requited us; and if God hear us not according to our desire, he will hear us to our profit * Non ●e exaudit ad voluntatem, sed ad utilitatem: non fit quod vis, sed quod expedit. Aug. . Now let us proceed to consider the reasons wherefore the Lord sometimes will not be entreated, but will bring some temporal judgement upon his Church and people: and they are principally these. First, to declare the justice of God: for if God 1. justice. did threaten, and at every entreaty should forbear to execute, this were great mercy; but where were justice? Wherefore God (sometimes) will not pardon, in regard of temporal punishment, no not his dear servants, upon repentance and entreaty, that thereby he might proclaim to all the world the severity of his justice, and thereby men be warned, to take heed of sin, it being a fearful thing to fall into the hands of God. And verily (if we had grace) the remembrance Use. hereof would be a notable bridle, to restrain us from sin, if when Satan tempteth us, and we are in danger of falling, we would say as joseph did to his impudent mistress, How shall I commit this great sin against God p Gen. 39 9 ? It may be, this sin will add so much to the measure of my former sins, that God will not be entreated to pardon it, but bring some heavy temporal judgement upon me. Would not God hear his Prophet jeremy, no nor Moses, and Samuel, Noah, job, and Daniel, though praying for his own people, but cast them off, a prey to the pestilence, famine, and sword? Yea would not God hear his dear servants, Moses and David, praying for themselves; but even for small sins (in comparison) brought heavy temporal calamities and chastisements upon them? Oh what am I, a worm of the earth, that I should commit such and such sins, and presume of impunity! O ye sons of men, stand in awe, and sin not q Psal. 4. 4. . The second reason, is for declaration of his 2. Truth. truth: for if God should threaten judgements by his servants, and upon every humiliation and entreaty revoke the same, his Prophets would be found liars, and light fellows, and no credit given to their words. This was it that displeased jonah so exceedingly r jonah 4. 1. , that having threatened Niniveh, Yet forty days and Niniveh shall be destroyed, yet upon their repentance, he also repent of the evil, and did it not. And indeed some Confirmation of the wicked have in this respect bolstered up themselves in their sins against the Prophets of God, saying, Let us eat and drink, for to morrow we shall die s Esay 22. 13. jerem. 5. 13. : but the Prophet's words are but wind; tomorrow shall be as to day, and much more abundant t Esay 56. ult. : yea desperately call for the execution of their threatenings, Let the Lord bring to pass, and hasten his great work, that we may see it u jerem. 17. 15. : but the days are prolonged, and every vision faileth, Ezech. 12. 22. For this cause, both to maintain the credit of his Prophets, and to make the wicked to tremble at his word * Esay 66. 5. , howsoever sometimes, upon repentance, he altered the sentence; yet sometimes he would not be entreated, but executed judgements as he had threatened. Which jehu observed, when having strucken joram dead, the King of Israel, and son of Ahab, he said to Bidkar his Captain, Take and cast him in the portion of the field of Naboth; for remember how that when thou and I road together after Ahab his father, the Lord laid this burden upon him. And again, being told that the dogs had eaten jezabel, he said, This is the word of the Lord, which he spoke by his servant Elijah the Tishbite, saying, In the portion of jezreel shall dogs eat the flesh of jezabel x 2 King. 9 25. 36 . Thus hath God made good his threatenings. But me thinketh I hear some insult, and say, Ob. Tush, this is no matter of fear unto us, we have no Prophets in these days, to foretell judgements, or whose threatenings we need to regard. I answer; Though the gift of prophecy (properly Sol. so called) be ordinarily 〈…〉 Church, neither do the true Ministers of the Gospel now take upon them to foretell, wherewith, when, and how the Lord will punish the sins of a people; yet assuredly the providence of God is wonderful, to direct them in their ministry, what texts of Scripture to handle, what Doctrines to raise, what promises or threatenings, comforts or reproofs, to use. If therefore thou art placed under the ministry, or hearest such an one, as thy soul and conscience Use. doth witness, he is the true Minister of Christ; know that the spirit of God doth wonderfully guide and direct his study and meditation, his Sermons and preaching: and therefore if he be much in the promises of the Gospel, rejoice; if in reproof of sin, be sorry; if in the threatening of judgements, fear: he speaketh not rashly and at random, the fictions of his own brain, or publish the suggestions of an evil spirit, but undoubtedly he delivereth what he hath received from the Lord: it is the good Spirit of God, directeth his heart, tongue, and pen, to think, write, and speak, what he knoweth most needful for his people; and therefore receive it with reverence, as from God; and submit yourselves to such as watch over your souls, and must give account unto God for you y Heb. 13. 17. . And verily herein lieth no small part of our fear, that as God hath many ways testified his Application. anger, so hath he stirred up his faithful servants, (both here and elsewhere) by word and writing, 〈…〉 and press, zealously to reprove the great and monstrous sins of this age; and as sons of thunder, to cause every corner of the Land, to ring with the threatening, and denunciation of some judgement or other, and to call and cry for repentance, whereby the same may be prevented; which cannot be without God, who undoubtedly (without repentance) will in his good time, make good their word, when men's hearts shall break within them, to remember, they were told so before. And so much for the main reasons, why sometimes God will not be entreated to the contrary, but will punish a people, viz. The declaration of his justice, and truth, that he may be feared, and believed, when by his servants he doth threaten. It now followeth according to my proposed 3. The sins. method, to declare what sins they are, which then did, now do, and for ever will, so provoke God, and exasperate him, that he will not spare; and namely what were the sins, which brought this miserable and inevitable captivity upon this people, and which threaten the like judgement, wheresoever found. And therein two things are to be considered, viz. The sins for their kinds; and the measure or proportion of them. What their sins were, will appear from the Prophets sent unto them, to reprove them, and threaten their captivity, which were, our Prophet, Ezechiel, Nahum, Zephany, Habacuck, and joel * Dan. fore-notes on the small Prophets, cap. 11. . Wherefore from their Prophecies only, and specially of those two great and worthy Prophets, I will gather light to this purpose, and from them prove what I shall deliver. And that I and you, may the more orderly proceed, and better remember them, I will range them in certain ranks. As first, the sins of the Priests, and then of the people: the sins of the Priests, either in regard Method. of their Ministry, or conversation: the sins of the people, were either the greater, as against the first Table; or lesser, as against the second Table. The laying open of these things, will both declare the justice of God, who would not be entreated to spare so sinful a people, and also admonish all people to beware of such sins, for fear of a like judgement. And first note, that judgement beginneth at God's Sanctuary z Ezech. 9 6. . And no marvel; for there began the corruption of all sorts of men a jerem. 23. 15. . The Prophets did most reprove, and cry out against the Priests, who in their Ministry, first, 1. For Ministry. were blind and ignorant. It is true, they were wonderfully conceited of their learning and 1. Ignorant. knowledge, and like enough they had a great measure (at least some of them) of worldly wisdom, and humane learning; but they rejected the word of the Lord, and then what wisdom was in them b jerem. 8. 8, 9 ? Whereby it appeareth, that howsoever the Priest's lips should preserve the knowledge of God c Malac. 2. 7. ; and God made his Prophet's Seers, and Watchmen, to preserve the people from judgements to come, by declaring their sins, and directing them in the ways of God; yet before the captivity, they generally rejected the word of God, and were simple, without any power to tell the people of their sins, or give direction what course to take, whereby to prevent ensuing judgements. Secondly, they dealt falsely in their 2. Deceitful dealing. Ministry, which the Lord complaineth of, saying; If they had stood in my counsel, and declared my words to my people, then should they have turned them from their evil ways d jerem. 23. 22. . And the Prophet bewaileth this fault: Thy Prophets have not discovered thine iniquity, to turn away thy captivity e Lament. 2. 14. ; but gave themselves to serve the time, and please men, flattering, and saying, peace, peace f jerem. 6. 14. ; building, and daubing with untempered mortar g Ezec. 13. 10, 11. . They told the people all was well, and that they should see neither sword nor famine, nor any evil h jerem. 23. 17, 13. . And if any one dealt more faithfully with the people, showing their sins, and labouring to touch their consciences, and to humble them, that so they might prevent the judgement (as jeremy, Ezechiel, and some others did) those wicked Priests and Prophets were angry, and assured the people, they did but terrify and discourage them, without cause; all was well: Yea that false Prophet Hananiah, took away the yoke (which by God's command jeremy did wear, whereby to signify their captivity) and broke it, & prophesied falsely. Thus within two years, will God break the yoke of Nabuchadnezzar King of Babylon i jerem. 27. 2. 28. 10. : yea Pashur could not hold his hand, but smote jeremy, and put him in the stocks k jerem. 20. 1. . And as they were corrupt in their Ministry, 2. In conversation profane. and enemies to such as were faithful, so were they most profane in their lives and conversations, being carnal and earthly minded: From the least to the greatest, every one was given to covetousness; and from the Prophet to the Priest, every one did deal falsely l jerem. 6. 12. 8. 10. . And again, Both Prophet and Priest are profane; yea in mine house, have I found their wickedness, saith the Lord m jerem. 23. 11. . Whereas God told Baruch, that which I have built, I will break down, and that which I have planted, I will pluck up, even this whole Land, and seekest thou great things for thyself? seek them not, jer. 45. 4. As this was the great corruption of the Priests and false Prophets, so the people did exceedingly further it, and increase it in them. For first, they approved and liked well of flattery; so the Lord himself said, A wonderful and horrible thing is committed in the Land: The Prophets prophesy falsely, and the Priests bear rule by their means, and my people love to have it so n jerem. 5. ult. : Whereas a false Prophet is the very tail o Esay 9 15. , and a most vile person in the eyes of the godly p Psal. 15. 4. , and as unsavoury salt, yea and God had cast dung in their faces, Mal. 2. 3. Now, such as in their Ministry would not trouble them, by telling them of their sins, and threatening of judgements, but preach pleasing things, heal all with sweet words, rock the cradle, and let them sleep in security, apply themselves to their humours, and play the good fellows with them; oh these were Prophets for the nonst, these were commended, honoured, admired, nothing too good for them: but such as God sent, and in their ministry dealt faithfully and truly with them, they loved them not, could not away with them; whereas their feet should have been beautiful unto them q Esay 52. 7. ; they should only have known their voices and obeyed r joh. 10. 27. ; have esteemed and loved them as their fathers s 1 Cor. 4. 15. ; submitted themselves with reverence t Heb. 13. 17. ; given them double honour u 1 Tim. 5. 17. ; had them in singular love for their works sake * 1 Thess. 5. 13. ; received them even as the Angels and Ambassadors of God x 2 Cor. 5. 20. ; yea as Christ jesus y Gal. 4. 14. ; to have encouraged them in their Ministry, that they might have performed their office with joy z Heb. 13. 17. ; duties which God expressly requireth at the hands of his people. Now before the captivity, they heaped all manner of discontents, discouragements, and disgrace, upon them: they would not hear them, or else it was but to talk of them, when they came home, as one that had a pleasant voice, and could sing well a Ezech. 33. 31. : if they reproved them for sin, or threatened them with judgement, they regarded it no more than wind b jerem. 5. 12, 13 ; but said, evil shall not come upon us, we shall neither see sword nor famine b jerem. 5. 12, 13 . They did but mock, and deride, and reproach him for his Ministry c jerem. 20. 7, 8. ; his own countrymen of Anathoth threatened him, to preach no more unto them, in the name of the Lord; for if he did, he should die by their hands d jerem. 11. 21. : yea at another time, when he had in a public and great assembly, delivered what he had received from the Lord; Priests, and Prophets, and all the people, caught him, and said, Thou shalt die the death e jerem. 26. 8. . They grievously slandered and accused him, as a man that discouraged the people by his preaching, and weakened the hands of the men of war, and sought not the wealth of the people, but their hurt; and therefore the Princes besought the King to put him to death f jerem. 38. 4. : his enemies conspired against him g jerem. 11. 19 ; and his own familiar friends watched for his halting h jerem. 20. 10. ; yea they did sinite and imprison him both i jerem. 20. 1. , and much endanger his life with the filth of the prison; for he did stick fast in the mire k jerem. 38. 6. ; which made him so bitterly to complain: Woe is me, my mother, that thou hast borne me a man of strife, and a man of contention, to the whole earth: I have neither lent nor borrowed an usury, yet every one of them doth curse me l jerem. 15. 10. . Yea, he was so discouraged, that he meant verily to have given up his calling, and to have preached no more unto them; and certainly this he had done, but that the word and Spirit of God were in his heart, as fire shut up in his bones, which made him weary of forbearing, and he could not stay m jerem. 20. 9 . Thus have you seen the great corruption that was in the Priests and Prophets generally, both in regard of their Ministry, and conversation; and how the people behaved themselves, both towards the good and bad. Now let us see what was the general condition, and the sins of the people. As, to begin with such as were greatest: First, they were ignorant of God, as he complaineth: 1. Ignorance. My people is foolish, they have not known me; they are sottish children, and have no understanding; they are wise to do evil, but to do good, they have not knowledge n jerem. 4. 22. : yea they were more blockish and senseless, than the bruit creatures: For the Stork of heaven knoweth her appointed times; the Turtle, Crane, and Swallow, observe the time of their coming, but my people know not the judgement of the Lord o jerem. 8. 7. . Secondly, Atheism; they professed, The Lord 2. Atheism. hath forsaken the earth, he seeth not p Ezech. 9 9 . Neither was this the sin of the common people only, but the Princes, like Atheists, devised mischief, gave evil counsel, mocked the threatening of the Prophet, and said, judgement was not near, they might build houses q Ezech. 11. 2. . Yea King jehoiakim himself, like an Arch-Atheist, having heard some of jeremy's Prophecy read unto him, he cut the roll in pieces, with a penknife, and cast it into the fire, and consumed it r jerem. 36. 23. . Thirdly, foul and gross Idolatry; both private, in the houses of their imagery, in the dark; 3. Idolatry. God let his Prophet, through an hole in the wall, see seventy of the Ancients worshipping Idols s Ezech. 8. 8. ; and also public, On every hill, and under every green tree playing the harlot; saying to a stock, thou art my father, and to a stone, thou hast brought me forth t jerem. 2. 20. 27. : yea in the Cities of judah, and streets of jerusalem, offering cakes to the Queen of heaven, and pouring out drink offerings to other gods u jerem. 7. 18. ; yea they set their abominations in the house, which is called by my name, to defile it * jerem. 32. 34. . See how Idolatry groweth, from chambers, to hills; from hills in the Country, to streets in the Cities; yea into the Temple. This was that spiritual whoredom, which all the Prophets with open mouth cried out against: and no marvel; for as a man will bear with much frowardness and unkindness in his wife, but by no means will endure her to commit whoredom; so God will bear with many sins in his people, but cannot endure Idolatry, spiritual whoredom and adultery; that never escaped heavy punishment. Fourthly, the taking of God's name in vain; 4. Taking Gods name in vain. hearing the word but of fashion, custom, or sinister respects. Behold (saith God) their ear is uncircumcised, they cannot hearken; behold, the word of the Lord is to them a reproach, they have no delight in it x jerem. 6. 10. . Add hereunto their soul hypocrisy, whereby 5. Hypocrisy. they caused the name and religion of God to be blasphemed. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense to Baal, and come and stand before me in this house, which is called by my Name? Is this house become a den of robbers in your eyes? behold, I have seen it, saith the Lord y jer. 7. 9, 10, 11. . And he told his Prophet Ezechiel, the people would say one to another; Come, let us hear what is the word that cometh forth from the Lord: and they come and sit before thee, and hear thy words, but they will not do them: for with their mouths they show much love, but their hearts go after their covetousness z Ezech. 33. 30. . And again, treacherous judah hath not turned unto me with her 6. Profanation of the Sabbath. whole heart, but feignedly, saith the Lord a jerem. 3. 10. . Profanation of the Sabbaths, another sin causing their captivity, and much reproved and threatened, by the Prophets of God b jerem. 17. 21, 22, 23. Ezech. 20. 16. 22. 8. . Moreover, the land was full of bloody crimes c Ezech. 7. 23. , 7. Murder. by reason of murder, man slaughter, quarrelling, fight. Also polluted with all manner of carnal 8. Adultery. uncleanness, adultery and fornication, assembling themselves by troops in harlots houses: and they were as fed horses in the morning; every one neighed after his neighbour's wife. Shall I not visit for these things, saith the Lord, and shall not my soul be avenged on such a nation as this d jerem. 5. 7. ? Yea this was so common a sin, that he called them all, adulterers e jerem. 9 2. : yea they committed incest, humbling their own sisters, and defiling their daughters in law; yea humbling such as were set apart for pollution f Ezec. 22. 10, 11. . Likewise they did oppress, defraud, and wrong 9 Oppression. one another, by false weights, and measures, and devour one another by cruel usury, and unjust gain, and did even set traps and snares to catch men g jerem. 5. 26. , building houses by unrighteousness, and chambers by wrong: using their neighbour's service without wages, and not giving him for his work h jerem. 22. 13. : taking usury and increase, and greedily gaining by extortion i Ezech. 22. 12. . And all this was spent in sumptuous buildings, setting their nests on high, and making 10. Sumptuous buildings. glorious houses k Hab. 2. 9 : in pride of apparel, taking up every vain, foolish, and new fangled fashion. And when God's Prophets did most threaten vengeance, and they should have humbled themselves in sackcloth and ashes; lo, then did they 11. Pride in apparel. most give themselves to garishness, tricking, pranking, and painting themselves, in scorn of God. Wherefore the Lord threatened them, that he would punish the Princes, and Kings children, and all such as were clothed with strange apparel l Zeph. 1. 8. . Also they gave themselves to maintain excess 12. Excess in diet. in diet, drinking, and making one another drunk; which one of the Prophets thus threatened: Woe to him that giveth his neighbour drink, that putteth the bottle unto him, and maketh him drunken m Hab. 2. 15. . Moreover, they were most unthankful for 13. Unthankfulness. blessings received; never said, Let us fear the Lord our God, that giveth rain, both the former and latter rain in his season; he reserveth to us the appointed weeks of the harvest n jerem. 5. 24. . Neither did they amend by gentle corrections: the Prophet 14. Not amending by gentle corrections. bewailed it; O Lord, are not thine eyes upon the truth? Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock, they have refused to return o jerem. 5. 3. . Lo, these are the main linnes which reigned in judah and jerusalem, before their captivity; which God sent his Prophets to reprove and threaten; but all in vain, for they did trust, because they had the Temple and worship of God, no evil should happen unto them; and therefore answered their threatenings, with these words of vain confidence, The temple of the Lord, The temple of the Lord, The temple of the Lord. Wherefore the Lord assured the Prophet, he would cast them out of his sight, they should go into captivity, and he would do to that house, wherein they so vainly trusted, as he had done to Shiloh in the days of their forefathers p jerem. 7. 4. 14. . As these were their sins for kind, so had they 2. Their measure. long continued in them, notwithstanding they had had such fair warning in the captivity of their brethren for the same: which did not a little add to the measure of their sin; which being full, vengeance must needs come; and the harvest of their iniquity being ripe, the sickle of God's judgement must needs cut them down q joel 3. 13. Rev. 14. 15. , and God will not hear his Prophet entreat for them. Now to come to ourselves, and make Application 4. Applicatión of all we have heard; I beseech you with all godly fear and reverence, receive and consider well these four propositions. First, that we in England, by God's mercy, yet 1. Proposition are, and for many years have been, as happy, England's happiness. as ever judah and jerusalem were, in our Kings and Queens, judges, Magistrates, Ministers; peace, plenty, prosperity, deliverances from dangers, fatherly corrections for amendment; but above all, for advancing and continuing of his glorious Gospel, to be so generally professed in such safety; for making of our kingdom to become an harbour and sanctuary to God's afflicted servants of other countries; and for many other blessings, wherein it hath been so enriched and preferred, that with Capernaum, it hath been exalted to heaven r Matth. 11. 23. , and made the wonder of the world s Psal. 147. ult. . Secondly, that we are at this time nothing sound, 2. A sinful people. but all swellings and sores, a sinful nation; and loaded with iniquity. You have heard what were the sins of judah and jerusalem; do you not see them to be our own? Shall I go over them again, and search for them with candlelight s Ezech. 1. 12. ? It needeth not, they are written in such Capital letters, as he that runneth may read them t Hab. 2. 2. . Whosoever shall with reverence and conscience, read the writings of those worthy Prophets, and compare our times thereto, shall find, they do so lively picture out the iniquities of our days, as if they had been sent unto us, and had prophesied against us; and therefore their writings are ours, either to admonish us, and turn us away from all our evil ways, and to prevent the like judgements; or to make our condemnation the more just, and our plagues the more terrible, if in his justice he shall execute them upon us. It may be, some exception may be taken against Prevention. one sin, and indeed one of the greatest; viz. that we cannot be charged with Idolatry, as judah was. I answer, it is true, (God be blessed) that Romish Idolatry, is, by our Christian and wholesome Laws, suppressed, and his Excellent Majesty, both by peerless labours, and exquisite writings, hath throughly discovered the Antichrist, and by godly Edicts and Proclamations, advanceth pure Religion to the utmost; wherein the Lord enable him to persist, that he and his may be blessed for ever. Amen. But give me leave to make a few Quaeres. Have we not too many Chemarims, Seminaries, Priests, and Jesuits, sacrificing to Baal? Have we not too many that swear by the Lord & Malcom, as all our Church-Papists, that profess religion in God's house, and have also their close chambers of Imagery at home? Is not the number of Idolatrous Recusants greatly increased, even since that most hellish powder-treason, (for which no name can ever be devised able to set forth the nature of it) which a man would have thought would have been the bane of Popery thorough the world; it being a fruit of their Religion, and practise of their positions and principles: oh, how fearful, that Idolatry (even since that time) should so increase! Thirdly, as we have many enemies, so are they 3. Many and most cruel enemies. most fierce, barbarous, truculent, and sanguinary; plotting and devising most cruel and unnatural projects and stratagems; and where they Benzo. in his Indian history. prevail, executing such murders and massacres, Dr. King on jon. Lect. 13. pag. 177. as were never read nor heard of: witness our powder-plot, the merciless French massacre, and the incredible havoc of thousands and millions where Romanists have prevailed. Oh, cruel and bloody Rome, how are thy children every where known by their red livery! Fourthly, England hath had as many and fair 4. As fairly warned. warnings, as ever judah and jerusalem had; by strange tokens, signs and wonders. The captivity of the ten Tribes was not a fairer warning to them, than the calamity of the Churches abroad is unto us. But above all, for these many years, he hath most powerfully reproved sin, and thundered out vengeance, by his heavenly word, in the mouths of his holy servants, greater than jeremy or Ezechiel, yea (by the testimony of Christ) greater than john, who was also greater than any of the Prophets t Matth. 11. 9, 11. ; thereby declaring to all the world, how unwilling he is to enter into judgement with us, of all other people, though we have provoked him, above all people professing his holy and heavenly truth: and to this end, whereas his hand is so heavy on our neighbours, he sendeth us his Ministers unto you; as on the one side, both to set your sins before your faces, whereby you anger him, and the means how to pacify and appease him, that he may perpetually continue a good God to you and yours; so on the other side, to threaten you, that he will make you a spectacle of wrath and misery to all people, (as he made jerusalem) without speedy and unfeigned repentance. Lastly, and which is most fearful, generally 5. Nothing moved. men live in security and presumption. Yea do not men and women every where grow in senselessness, and harden themselves against all signs, and tokens, and warnings? putting far from them the evil day u Amos 6. 3. ; and say tush, we shall neither see sword nor famine * jerem. 5. 12, 13. ? Yea, are not too many come to that height of impiety, as to scorn and deride such as are affected with the threatenings of God's judgements; and will not run into the same excess of ungodliness they have done x 1 Pet. 4. 4. ? Is it not more safe to commit sin, than reprove it? Nay is not the practice of piety, and zeal for the Gospel, in many companies more reproachful, than to lie, speak filthily, swagger, and blaspheme, to scorn and jest at Religion, and make a sport of sin? Yea, that which is worse than all this; are not the Ieremies, and Ezechiels', sent unto them, hated, mocked, scorned, and derided, and even loaded with malicious slanders, as the vilest men on earth, and not worthy to live? Who so blind as seethe not these things? and Conclusion. who so simple as from them cannot conclude; therefore surely, God must needs be avenged on such a Nation, unless we repent speedily, and whilst there is time, we all meet him with entreaty of peace. Oh England, at the last, know the time of thy visitation, and awake out of thy deep security; watch, fast, and pray. But I foresee, many objections will be made against this conclusion. As first, some (like the 1. Objection. proud Pharisie y Luk. 18. 11. ) may say, I thank God, I am not an Atheist, Idolater, blasphemer, murderer, adulterer, nor such a sinner as you have named, and reproved, out of the Prophet; therefore I need not so take things to heart, and humble myself; I shall escape well enough. I answer, though thou wertest as just, and Sol. righteous, as thou braggest for, yea as righteous as Noah, job, or Daniel; yet thou knowest these sins do every where reign, and abound, and thou mayst be wrapped in a general judgement. The Scriptures afford us memorable examples, of great and general judgements, procured by the sins of some few; and indeed, all make but one body; quilibet homo est pars communitatis; and the sins of the wicked, are in some sort the sins of all them, where they dwell; but specially their open and known abominations. If thou seest an Atheist, Idolater, a murderer, a drunkard, and dost not to the uttermost of thy power, seek to stop and reform the same; or if that way thou canst do but little, yet if thou dost not mourn in thy soul, to see Religion thereby disgraced, God dishonoured, and his anger kindled, and dost not pray to God for pardon; how just soever thou art in thine own person, yet those sins are in some sort thine, and the judgements temporal may wrap thee in them. Let it never be forgotten, that when Achan had Confirmation stolen the excommunicate thing for which God was angry, and joshuah lamented, saying; Oh Lord God, what shall I say, when Israel turneth their backs, before their enemies? God answered, Israel hath sinned, and they have also transgressed my covenant; they have taken of the accursed thing, and have stolen and dissembled, and have put it even amongst the stuff z Iosh. 7. 8. . See how God challengeth, and punisheth all Israel for achan's sin: and at his execution, joshuah asked him, Why hast thou troubled us? Oh Lord! if this were remembered and believed, it would justly cause a great deal of fear, to Conclusion. see or hear, of the sins of the Land or Country, much more of the City, Town, or Parish, wherein we live; and therefore how innocent soever we think ourselves, let us be grieved for the sins of others, and labour to prevent such judgements, as may justly wrap us in them: of which more was said, from the second Doctrine; this being said to be one of the reasons, why the godly are so exceedingly affected, when they perceive his anger, and hear his threatenings. Secondly, say some, we see such as are professed 2. Objection. Idolaters, and most corrupt in doctrine, and profane in conversation, in whom all the forenamed sins do reign, yet live, and thrive, and prosper in the world: why should we then be so affected for our sins? I answer, That small sins, of such a people Sol. as have entered into league and covenant with God, and have received the knowledge of his truth, and make profession of his fear, are more grievous and displeasing unto God, than great rebellions of professed Atheists and Idolaters. God is more offended with the sins of judah and jerusalem, than ten thousand times greater in Babylon. If his children observe not his Laws, nor keep his Commandments, he will be sure to visit their offences with the rod, and their sins with scourges a Psal. 89. 30. . Hence it is, that the Apostle saith, judgement beginneth at God's house b 1 Pet. 4. 17. . If a man have a stranger, yea an enemy come to him, yet he will make him welcome, carve to him liberally, and of the best, bear with his talk and manners, though very absurd and displeasing; whereas his child is set at lower end, and served with leave, and if he offend but in look, is rebuked; but the stranger goeth his way and cometh no more, the son abideth in the house, and enjoieth the inheritance. The wicked whose portion is in this present life, are filled with God's hidden treasure c Psal. 17. penult. , and fatted as against the day of slaughter d jam. 5. 5. : whereas his children, for whom he hath provided better things in the next life, are cut short, and chastened, that they be not condemned with the world e 1 Cor. 11. 32. : yet all in love; As many as I love, I rebuke and chasten f Rev. 3. 19 . If we be without correction, we are bastards and not sons g Heb. 12. 8. . I beseech you, remember this; No sins so displeasing, and provoking God, as the sins of Exhortation. his people, for whom he hath done most, and who profess most: You only have I known of all the families of the earth, therefore I will punish you for all your iniquities h Amos 3. 2. . And this is that which God said, I will be sanctified in them that come nigh me i Levit. 10. 3. . Nadab and Abihu must die for it, if they presume to offer strange fire. Small holes in others, are great rents in Moses, David, Solomon; they had best take good heed to their walking; if they fall, they shall be sure to pay for it. They are so far greater sinners than our 3. Object. selves, that God will never suffer them to prevail. I answer, This is it so offended the Prophets, Answ. and made them so to expostulate the matter with God; as our Prophet, Righteous (O Lord) art thou when I plead with thee: yet let me talk with thee of thy judgements. Wherefore doth the way of the wicked prosper? wherefore are all they happy that deal very treacherously l jerem. 12. 1. ? And the Prophet Habacuck complained, The wicked doth compass about the righteous m Hab. 1. 4. . And again; Wherefore dost thou hold thy tongue when the wicked devoureth the man that is more righteous than he n Hab. 1. 13, ? Whereby it appeareth, the Prophet had a great combat in himself, to think that the Babylonians, more wicked and ungodly, should so prosper, and devour the Israel of God; as no doubt but it troubleth many, that the Papists, such Heretics, Idolaters, bloody men, and generally most profane, that they should so devour the Protestants, more righteous than they. But let God's children humble themselves; it is Use. just: and let not the enemies boast; for their day is coming. Harken what God saith by your Prophet; Lo, I begin to bring evil on the city, which is called by my name, and shall ye be unpunished? ye shall not be unpunished o jerem. 25. 29. . And again; They whose judgement was not to drink of the cup, have assuredly drunken; and art thou he that shall go altogether unpunished? thou shalt not go unpunished, but thou shalt surely drink p jerem. 49. 12. . If judgement first begin at us, what shall the end be of them that obey not the Gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear q 1 Pet. 4. 17, 18. ? Grievous was the calamity of God's people Application, To Eastern Babylon and the jews. the jews, by the Western Babylonians, and so affected the Prophet to whom the Lord revealed it, that he wished his head were waters, and his eyes a fountain of tears, that he might weep day and night r jerem. 9 1. ; and on which occasion he did write his book of Lamentations, so full of passion: but it was nothing to the misery of Babylon. Theirs was a captivity for 70. years, which being finished, they were gloriously delivered: but Babylon came to perpetual ruin. In the Prophecies of their captivity, many consolations were mixed; and they made their misery the greater through their obstinacy, because they did not believe, nor would obey the counsel of the Prophet, bidding them yield themselves, assuring them they that did so, should have their lives given for a prey s jerem. 21. 9 : yea, if the King would have done so, the city had not been burnt with fire t jerem 38. 17. 39 ult. . But the Prophecies against Babylon are altogether fearful: let me give you a taste thereof. When seventy years shall be accomplished, I will punish the King of Babylon, and the land of the Chaldeans, and make it perpetual desolations u jerem. 25. 12. . And again; Every one that goeth by Babylon shall be astonished, and hiss at her plagues * jerem. 50. 13. . And again; Babylon hath been a golden cup in the Lord's hand, and all the earth hath been drunken, and the nations mad with her wine, but she is suddenly fallen and destroyed, her judgement reacheth to Heaven, howl for her x jerem. 51. 7, 8, 9 . Yea, he spendeth those two whole large chapters in prophesying the severe judgements of God against Babylon, in revenge of Israel, and that with such words, as who can read them, and not tremble? Add hereunto the prophecy of Esay. Babylon the glory of kingdoms, the beauty of the Caldees excellency, shall be as when God overthrew Sodom and Gomorrha, it shall never be inhabited, nor dwelled in from generation to generation; the Arabian shall never pitch his tent there, nor Shepherds make folds there, but wild beasts of the desert shall lie there, their houses shall be full of doleful creatures, Owls shall dwell there, and Satyr's dance y Esay 13. 19 . And again, I will cut off from Babylon the name and remnant, son and nephew: I will make it a possession for the Bitterne, and pools of water, and I will sweep it with the bosom of destruction, saith the Lord of hosts z Esay 14. 22. . And lastly, Come down and sit in the dust, o virgin daughter of Babylon, sit on the ground; there is no throne, o daughter of Chaldeans, for thou shalt no more be called tender and delicate. Take the millstones and grind meal, uncover thy locks, make bare the leg; I will take vengeance, and thou shalt no more be called the Lady of kingdoms a Esay 47. 1. . All which prophecies have long since been fulfilled by the Medes and Persians. But wherefore hath the Lord brought such destruction upon her? the Lord telleth her plainly, I was wroth with my people, and gave them into thine hand, and thou show'dst no mercy, upon the ancient hast thou very heavily laid the yoke b Esay 47. 6. . Oh see what a dangerous thing it is, even to be the rod of God's wrath (though his people have well deserved to be scourged) if they think not so, but exercise all manner of cruelty. far greater is the misery, which the western Application, To the Western Babylon, and the Protestants. Babylon hath brought upon God's Church, and most cruel instruments are they of God's anger to his people, and for many hundreds of years have oppressed God's people with the iron yoke of captivity; never more barbarous and bloody acts heard of, than executed by Papists heretofore in this land: oh how do they show themselves to be the sons of that father, who was a murderer from the beginning, and of that mother the great whore, who is drunk with the blood of the Saints? But that God, who by his Prophets foretold, and fulfilled the Eastern Babylon's destruction, hath as plainly foretell by his Apostle, the destruction of this Western Babylon: and he hath a Cyrus * Esay 45. 1. , the Lord of hosts hath a chosen shaft in his quiver * Esay 49. 2. , wherewith to wound it: we leave the time and means to God; but do steadfastly believe, that the great whore, which hath in her forehead a name written, Mystery, Babylon the great, the mother of harlots and abominations of the earth, so long drunken with the blood of the Saints, and with the blood of the Martyrs of jesus c Rev. 17. 5, 6. ; She shall be hated, and made naked and desolate, yet, they shall eat her flesh, and burn her with fire d Rev. 17. 16. ; that bloody and persecuting City, which liveth so deliciously, and saith, I sit a Queen, and shall see no sorrow e Rev. 18. 7. . Her purple flatterers vaunt, that temporal felicity is a note of the Church; and make Cardin. Bellarm. Tom. 2. lib. 4. cap. ult. a catalogue of the strange) victories which the Catholics have had, and (as one saith) scarcely ever received the foil, in a just war * Immò vix unquam fuerum Haeretici superiores, quando justo praelio dimicatum est. ; yet the holy truth assureth us, the Beast and false Prophet shall be taken, and all the souls of Heaven filled with the flesh of those Kings, Captains, and mighty men f Rev. 19 20, 21. , which have fought against the Gospel. Yea, Babylon, as a millstone cast into the sea, shall be thrown down and found no more, and she rewarded double, according to her works, at whose destruction, all the Kings and Merchants of the earth, who have lived deliciously; and committed fornication with her, shall bitterly lament, and cry, Alas, alas, that great City, bow in one bower is she made desolate? So Heaven, Prophets, Apostles, and all the Martyrs & Saints, shall praise God with many a joyful Alleluiah g Rev. 18. 9, 11, 20. . Therefore stumble not at it, that for the sins of his people, he giveth them into the hands of such Conclusion. as are more wicked than themselves; for when his people are sufficiently scourged, their enemies shall for ever be destroyed. But some object again: we have continued long in our sins, and have felt none evil; why 4. Object. should we now be so earnestly called upon, and urged to repent, and threatened with judgement? If we repent not, God is not so hasty, I wis, as our Preachers would make us believe. I answer: It is the continuance in sin doth Sol. increase our danger; as judah and jerusalem were not carried into captivity for the sins of a few years, but for their sins wherein they had long continued, even ever since they were brought up out of Egypt h 2 King. 21. 15. ; the men of the old world were spared long, even an hundred and twenty years i Gen. 6. 3. ; yet continuing in sin, were in the end drowned: judah and jerusalem were spared long, after their brethren were carried captive, even 130. years; but continuing in sin, in the end they were carried into captivity too. The Lord is patient, and slow to anger k joel 2. 13. ; yet if there will be no end of sin, there will be an end of mercy, and God may repent so often, that he will repent no more; and (as our Prophet saith) he can no longer bear l jerem. 44. 22. ; and (as he saith in another place) God is weary with repenting m jerem. 15. 6. ; this we have in the Scriptures illustrated by two familiar and elegant metaphors. The first is of a large vessel: which by drops Illustration. asketh a long time of filling: so God told Abraham, the iniquity of the Amorites was not yet full n Gen. 15. 16. ; and our Saviour bade the Scribes and pharisees of his age, Fill ye up the measure of your fathers o Matth. 23. 32. . The second is of an harvest: Corn when it is sown, is not by and by ripe; The husbandman (saith S. james) hath great patience p jam. 5. 7. . Why did not men cut down their corn at Easter? because it was not then ripe: why are they now in many places so busy with scythes and sickles? because the harvest is come, and corn is ripe: So God calleth to the executioners of judgements, when wickedness is great, as unto his reapers, Put ye in the sickle, for the harvest is ripe q joel 3. 13. Use. . Oh then do not say, we have sinned often, or long; and what evil hath happened; for a vessel at last may be filled with drops; and corn may so long grow, till fields be white to harvest r joh. 4. 35. , and ready to be cut. The last objection is: Oh but England is a most happy and flourishing kingdom, blessed with a 5. Object. most wise and prudent King, a most hopeful issue; we have many learned and religious Preachers, multitudes of godly and sincere professors, Gods true religion established by Law, and maintained by authority, God hath heaped such temporal blessings upon us, that it is another Canaan, flowing with milk and honey; God hath most wonderfully delivered it from matchless dangers, and ruin intended; it is a very Sanctuary of refuge, for the Saints of God elsewhere persecuted. Oh, the consideration of these things makes many an one so secure, that no warning fro heaven or earth, word or works, of mercy or justice, will do them good, but they proceed from evil to worse, as though no hurt could come unto them. But give me leave: as I do most unfeignedly acknowledge Sol. the great mercies of God, so I would pluck away these pillows from under their elbows, whereupon they sleep in security. I say then, that the greater are the mercies of God unto any people, the greater shall be their judgements, if they abuse them. The higher that Capernaum is exalted to heaven, the lower shall it be cast down into hell, if it repent not s Matth. 11. 23. : And God threateneth Coniah; As I live, saith the Lord, though Coniah the son of jehoiakim, King of judah, were the signet upon my right hand, yet would I pluck thee thence, and I will give thee into the hands of them that seek thy life t jerem. 22. 24. . Was there ever any people in the world, could compare with judah and Israel, for privileges and prerogatives? yet could they not secure them: but their sins coming to height, God forsook the house whereon his Name was called, yea and gave the dear beloved of his soul into the hands of her enemies u jerem. 12. 7. ; or (as some Translations read) his beloved soul * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Septuagint. Dedi dilectam animam meam. vulg. . Oh, if God did not spare such a people as he acknowledgeth to be the dear beloved of his soul, who had such a good and religious King, when jeremy began to prophesy, viz. josiah, who reform Religion, destroyed the monuments of Idolatry, and strictly compelled all to serve the Lord according to his word; such excellent Prophets; and some learned and worthy Teachers; and some good people, that mourned for the abominations of jerusalem: yet when their sins came to be full, he would not hear any for them, but gave them over to a Conclusion. long and woeful captivity: What have any people to presume on? No, no, this Doctrine shall stand, against all the subtle objections of Satan, and of flesh and blood, against it; That the sins of a people may come to that height, that God will bring some temporal judgement upon them, and not hear any that shall pray for them. Now to come to ourselves, that we may make Use. good use of all that hath been spoken and heard. You harken what I should say concerning our own estate: and that you shall do; first, from the mouth of an enemy. When jeremy heard the false Prophet Hananiah prophesy much good to judah; he answered feelingly, Amen, the Lord do so * jerem. 28. 6. Amen. sic faciat Dominus. . Pererius the jesuit, writing on that you have heard in Genesis, The sin of the Amorites is not yet full x Gen. 15. 16. , saith;. If any do marvel, why England continueth to flourish, notwithstanding the cruel persecution of the Catholics there, he doth answer them with the words of the Text: Because their sin is not full * Si cujus fortè animum subeat inter dum 〈◊〉. Pererius. . To which, with our Prophet, I do feelingly say, Amen, Amen, God grant it: yea I do hope, though the sins of England be many and great, yet the sins of it are not Charitable opinion. so full, but that God heareth, and will hear, the prayers of his servants for it; and that the decree is not so far forth, but it may be still suspended or recalled. As a great Argument to persuade me so, it is, Argument. that God doth both stir up many his faithful servants, by word and writing, preaching and Printing, publicly, privately, and every way they can, to provoke men and women to repentance; and also for that we see, men and women generally, to take to heart the afflictions of their brethren, and to help them with their prayers, and purses, and every way they can: yea, me thinketh, in all places I see a quickening of zeal and devotion, and a commendable care to seek the face of God in his holy Ordinances, both publicly and privately: Every where, more thankfulness for our peace, and the blessed day of visitation. Oh, the sanctified use of their troubles, is a sweet assurance, that our sins are not full, but the Lord will be our protector still, and do great things for us. But because the jesuit (seeing his fellows and the Romish Catholics could not swallow us up Exhortation. quick, as they intended in the gunpowder-plot, yet to keep life in them, that they may with good hope, hold on in their devilish plots and devices, against us) doth prophesy, saying; The sins of England will shortly be full * Veniet tandem iniquitatis complementum. . Oh, let us make him a false Prophet; let us repent and turn to God, in fasting, weeping, and mourning: Let Ministers with word, Magistrates with sword, make a leak in the vessel of sin, and rouse up ourselves, and one another, out of deep security, and meet the Lord with all humble and earnest entreaty of peace. Now (if ever) as we tender the salvation of our souls, and the good of the Commonwealth wherein we live, the safeguard of his Majesty, and the royal Issue; the good of body, estate, and all we have; as we love ourselves, husbands, wives, children, friends; let us (seeing God's judgements are abroad in the world, and the Lord of Hosts hath raised terrible Armies, marching furiously for our destruction) mourn bitterly for our sins, and all our abominations; fall upon our faces, and cry aloud, and mightily, both day and night, in the ears of the Lord; that he would forgive us our sins, and turn away the armies of his plagues and punishments from us, and continue a gracious good God, to us and our posterities, until the coming of the Lord jesus Christ, in the clouds to judgement. I have armed at no man's person, or particular Conclusion. calling. Only as one of God's servants, desiring to be faithful, and free from the blood of all men, I have set Trumpet to my mouth, and according to that ability I have received, laboured to stir up all such as have heard me, to the practice of speedy and unfeigned repentance. This hath been the main end of all my discourse, which now by God's good hand I have finished. If it work that effect in many, if in any, I have my desire; if but in one, if in none but myself, my labour is not lost in the Lord. I shall be found a sweet savour unto God, even in those that perish; and at the least save mine own soul. And so, to his blessing, from whom I have received it, I do commend it. FINIS.