IN this Chapter you have a Treatise con­cerning Achans sin, branching it self into three parts, one concerning the commis­sion of the sin, the second concerning the discovery of it, and the third concerning the punishment thereof. As for the sin it self, the commission thereof, what it was, you read in the first verse, that the children of Israel had committed a trespasse; God had commanded that all the spoil of Jeri­cho should be consecrated unto himself, and that the first fruits of all should be his; Jericho being the first City that they took in, in the land of Canaan, by right it did belong unto God, all the treasure, silver and gold, wealth and goods that was therein, properly it did belong unto God; now Achan be playes the thief, and does appropriate some of Gods goods, and wealth unto himself; this was charged upon him as a sin, and so upon all Israel, as at the first verse; keeping from God any thing that does be­long unto him, is a sin. Now in the second place this sin [Page 2]was discovered by occasion of the defeat that was before the town of Ai; they passing on from Jericho (at the se­cond verse) unto the town of Ai, they laid siege to it; but their siege was broken up, and three thousand men fled, and thirty six men were slain, verse 4, 5. Sins com­mitted in one City, will follow us unto another, and o­vertake us there. Oh what unexpected wayes and means hath God for to bring out mens sin to light? Three thou­sand men flee before the men of Ai, and thirty six men are slain, and this was made the means of discovery of Achans sin, who would have thought that there should have been such a discovery as this?

The work was hindred by this defeat, and that sets them on work to search out the cause; and shews,

1. That afflictions should set us on work, to search out our sins, and the cause of them.

2. That sins shall not alway be pocketed up, but shall be discovered, though never so secret.

3. That God hath strange wayes to discover mans sins.

Qu. But why must the children of Israel be beaten here by the men of Ai? and why must one mans sin be punished upō all? surely the children of Israel were in covenant one with another, and so being in covenant together, the sin of the one not being punished by the rest, was charged upon all the rest. As for England, either we are in covenant one with another, or else we are not: Either there is a nationall covenant, or else there is not: If there be not a Nationall covenant, as was among the Jews, why do we not rather say, the Churches of England then the Church? And if there be a Nationall covenant, the sin of one is made the sin of the rest, what sins do we bring upon our selves? But they must flee before the men of Ai, why? Because that the men of Ai were to be destroyed with a [Page 3]great destruction, therefore God does first suffer them to prevail, the more to imbitter and stir up the spirits of Isra­el against them, this did provoke them.

Whence I take up these two Observations: The first is this:

Observ. 1 Where God is in a way of mercie towards a people, there sin makes a stoppage in his proceedings. The second is this:

Observ. 2 When God intends utterly to destroy his enemies, he does first suffer his own servants, and dearest children to flee & fall before them. Concerning the first:

Observ. 1 Where God is in a way of mercie towards his people, there sin does make a stoppage in his proceed­ings: So here God was in a way of mercie towards his people, carrying of them into the land of Canaan, but in the way they sin, Achan playes the thief, mark what a stop­age this made in the way of mercie; So you have it in Jo­shua 24.20. Though God be about to do you good, and have done you good, yet If you forsake the Lord, and serve strange gods, he will turn from the good he is a doing, and do you hurt, after he hath done you good. So in Jer. 28.9. At what instant I shall say or speak concerning a Nation, and con­cerning a Kingdom, to build, and to plant it: that is, At what time I shall give sensible testimony of good to a land or nation; If it do evil in my sight, that it obey not my voice, then I will repent of the good, &c. So that sins committed against God when he is in a way of mercy, do make a stop­age in those proceedings of mercie. There are these two or three reasons for it:

Reason 1 First of all, sins committed when God is in a way of mercie, are a slighting of mercie. Amongst your selves, if you be doing any speciall work before others, that they may take notice of you, and they slight your [Page 4]work, you will leave off work, and work no more: now I say, when as God is in a way of mercie, and you then sin against him, your sins do slight mercie, nay then sayes God I wil turn away, it will make a stoppage in this work.

Reas. 2 Again secondly, those mercies that come unto Gods people, come unto them in the way of a promise. And Gods promises they are, either spirituall, concern­ing spirituall things, or temporall, concerning temporall things. If they be spirituall promises, concerning spirituall things, then they are absolute, bottomed and grounded upon no condition: as the promise he made, that he would drown the world no more, sayes the Prophet Isaiah; such a covenant as he made with Noah, he makes with his peo­ple, that runs upon no condition; he does not say, If the world goes on, and serve me, I will drown it no more: but the promise runs upon no condition, and so the pro­mise of grace runs upon no condition: for if it runs upon a condition of faith, God promises to give faith, God pro­mises perseverance, upon the exercise of grace he promi­ses to give the exercise of grace, all spirituall promises run upon no condition. But now outward promises run upon condition, and therefore if men do not keep the condition, God takes himself free, and will turn himself out of the way of his mercie. You have an expression to this pur­pose, Numb. 14.34. After the number of the dayes in which ye searched the land, even forty dayes (each day for a yeer) shall you bear your in quity, even forty years, and ye shall know my breach of promise. Will God break his promise? As much as if he should have said, I have promised to bring you into the land of Canaan, upon such and such conditions; but now, if you do not perform the condition, I count my self free, and you shall know my breach of promise, that I will not give you the thing that I am about to give you.

Reas. 3 Thirdly, God never gives his people any mer­cie, but he gives it them in a way of mercie. He does not think it enough to give them that which is mercie, but he will give it them in a way of mercie. As now in your gifts to God, if you be gracious, you do not think it enough to do that which is gracious, but do it in a gracious manner; so God in his gifts to you, will not onely give you that which is mercie, but he will give it you in a way of mer­cie: but now if God should be in a way of mercie to­wards his people, and they sin against him, and he should go on to give them the mercie, they would be hardned in their sin, and so it would not come unto them in the way of mercie: Therefore, if God be in a way of mercie to­wards his people, and they sin against him, he will break off the course of his mercy, and go another way, and there shall be a stoppage made in these proceedings.

Object. But you will say we see the contrary: who have more blessings, and outward mercies, then the Church of Rome? who more sinfull? what adulteries, what idolatries, sorceries, opposition of Saints and Ministers? and you know what plenty is among them, and God goes on to give them mercie after mer­cie, outward blessing after outward blessing, and therefore this is not true, we see it in experience otherwise, that our sins do not make a stoppage in the proceedings of mercie.

Answ. But for answer hereunto, The thing is not true, God does not go on in a way of blessing and mercie to­wards them: Beloved, of all afflictions, it is the greatest affliction to be without affliction; of all judgements, it is the greatest judgement to want judgement: as you may see for this purpose, Isa. 1. Why should you be stricken any more; ye will revolt more and more: It is the greatest stroke, not to be smitten, and the greatest affliction to be denyed affliction, when there is use and need of it: now though [Page 6]the people of Rome, and that party flourish in the world, yet their souls are smitten, God smites them with blind­nesse, and with spirituall death, so that there is a stoppage made in the proceedings of mercie.

2. But I rather answer it thus: When God is in a way of mercie towards his people, towards his Church, then sin will make a stoppage: Those of Rome are no true Church, the Church was in Babilon, but Babilon was not the Church; the Church was in Egypt, but Egypt was not the Church; Lot was in Sodom, Sodom was not in Lots fa­mily; Rome is called Babilon, Egypt, and Sodom; they are not the Church of God; but if the Church of God sin when God is in a way of mercie, a stoppage shall be made rather for them then for others, for these two or three Reasons:

Reas. 1 First, they are in Gods house, and their sin is greater. The great house of God is as a great mans house, who hath some servants that doth his work abroad in the field, some that tend in his chamber, that are neerer round about him: if those servants that are neer him be naught, and vile, it makes more to the dishonour of the master, then if those were so that are abroad in the field: now Gods people are a people that are round about him, neer unto him, his houshold servants, and therefore if they sin when God is in a way of mercie, God will turn out of that way, and there shall be a stoppage made in Gods proceedings.

Reas. 2 Secondly, their sin is of all others the most scandalous, and therefore the worse, the more dishonor­ing to God, the more provoking. If two men be drunk, one a Professor, and the other not; why there is no scan­dall arises from the drunkennesse of him that is no Pro­fessor; but if a Professor be gotten in, and made drunk, [Page 7]they are all so, what a scandall ariseth? And so, if two commit adultery, the one a Professor, and the other not, the scandall ariseth from the Professor; Profession is the ground of Scandall. And therefore, 2 Sam. 20.12. when as Amasa was slain, and laid in his blood, the people made a stay, and went no further, till they drew him out of the way, and cast a cloath over him; so when a Professor fals, and lyes in his blood, there is a stand made in peoples du­ties, and conversations; and therfore just that there should be a stop made in the proceedings of Gods mercie.

Reas. 3 Thirdly, their sins are most against the reme­die. Sins against the remedy, are the greatest sins: and therefore his sin is greatest, that commits adultery being marryed, then his that commits fornication, though both be evil, because he sins against the remedy: now the peo­ple of God have more remedies against sins then others, more light, more grace, more means, more helps; and therfore if they sin when God is in a way of mercie, God will rather make a stoppage in them then in others. O that I might leave this impression upon you that are Professors, and godly, that you may take heed how you sin against God.

Quest. Why should this be, that so small a sin should turn the great God of heaven out of the way of his mer­cie? Achan commits but a small sin, and what a mighty stop is made in the way of mercie? So, David numbers the people, it was no great matter, and a plague breaks out presently; what is the reason, that for sins that are little and small, such a stoppage should be made in the proceedings and mercie of the great God?

Answ. For answer three things; 1. There is nothing small between God and us, and it is true. If thou hast but the least crum of bread, it is a great mercie, because [Page 8]it comes from the great God; and if you commit a sin, though never so little in your own eyes, it is great, be­cause committed against the great God; I may boldly say thus much, that men sin a great sin, in saying their sin is small.

2. Secondly, sometimes what falls short in the great­nesse of sin, is made up in the number of sin: Great sins do go alone, smaller sins do go by companies: as with creatures, so with sins; you shall observe it so in the hea­vens, and in the air, and in the water, and in the earth: In the heavens, but one great Sun, many lesse Stars; In the air, you have but few great and kingly birds, the Ea­gle she flyes alone, but your Pigeons that are lesser, flye by flights; In the water, your great Whale goes alone, but your lesser Herring go by sholes; On the earth, the great Elephant goes alone, your lesser sheep go by flocks, and your Hogs by herds; the lesser Sands infinite in num­ber, Rocks fewer: And so with mens sins; great sins they go alone, but lesser sins go by companies, and oftentimes the number of your lesser sins do make up what is wanting in the greatnesse of your sin. A man may be drunk but once or twice in his life, in the grosse act of it, but he may be so often in drunken company, and spend away so many hours which shall amount to drunkenness; a man may commit adultery but once in his life, but he may have as many unclean thoughts, as shall amount to adultery: So, that what fals short in the greatnesse of sin, is made up in the number; and therefore say not, why should God for a little sin turn out of the way of mercie? it may be the number of your little sins amount to the greatest sin.

3. Thirdly, Beloved, God will make good his Name to the utmost, and his name is, A Jealous God; now a [Page 9]husbands jealousie arisech not, when he sees his wife commit adultery, but if he do but see her playing and sporting with a stranger; so Gods jealousie ariseth, not onely when we commit the grosse act of Idolatry, when we bow before an Idoll, but if we be sporting and play­ing with Superstition; for God is a jealous God: And though the husband do not see cause enough to turn a­way his wife, because of her sporting and playing, and dallying, he may see cause enough to deny such a courte­sie; so God, though he does not give a Bill of Divorce for such a sin which you count lesser, yet he may see cause enough to make a stoppage in his proceedings of mercie. Thus the Doctrine stands firm, when God is in a way of mercie towards his people, if they do sin against him, their sins may make a stoppage in his proceedings. By way of Application;

Vse. Hence you may see what the reason is, why there is a stop made now of late in our England mercies. This last yeer God hath done great things for England, as ever England saw, and that man that sees it not, I shall think that Scripture hath taken hold upon him, which you have in Jer. 27.5, 6. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord, for he shall be like the heath in the desart, and shall not see when good cometh, whether out of envie or malice, but when good comes upon a people, he shall not see it: but who doth not see, what a black cloud is drawn over us again? When the waters swell and stand up, you say surely there is a stop made; the waters do not run down as before, not long since Justice and Judgement did run down like a mighty stream; but now, how the waters swell, gather, and stand up again? wicked men lye in prison, and those not censured: Priests and Jesuits lye condemned, and [Page 10]chose not executed: the Plague is begun, and that is not quenched: The Sword hath begun to drink deep in our Brethrens blood, and that is not sheathed: The wrath of our King is enkindled: Divers of our Parliamentary Worthies accused of high Treason: certainly there is a stoppage made in the proceedings of Englands mercies; oh Beloved, this our sin hath done.

Quest. But you will say unto me, Shall there be a stop­page made for ever in the mercies of England?

Answ. You will finde (for answer) if you look into Scripture, that there is a two-fold stoppage of mercie: Finall, and Present: Finall, as God was in a way of mer­cie towards Saul, and was about to settle the kingdom upon him and his posterity for ever; but he sinned, and the Lord turned away from Saul, and turned away from him for ever, there was a finall stoppage of mercie made. Now though there be a stop made in the way of Gods mercie towards England, I conceive there is not a finall stoppage. And my Reasons are these:

1. Because that though many difficulties and moun­tains do arise, yet we see how one after another they do melt.

2. And because God hath raised up instrements that are unwearyed in his service, working night and day, and are unwearyed in the work of the Lord.

3. As also because that the type of this work does speak as much. The children of Israels coming out of Ba­bylon, and building the Temple, is a type of our coming out of Antichristian bondage, and the great Reformation that is now begun: Now then though there were many lets and hindrances by Tobiah, and Sanballat, and others, they could never hinder it fully, but it recovered its self, [Page 11]and was driven on: so in this building and worke of re­formation, though the Tobiahs and Sanballats of the times may cause the work to cease for a time, the building shall get up, and shall not fully cease, but the work of Refor­mation shall be driven on in the despight of all the ene­mies. Therefore it is not a finall stop now made in Eng­lands mercies. But there is a present stop, as when the plague broke out in Davids time; and such a stoppage is made now.

Quest. But what evill and hurt is in this, if a finall stop­page be not made?

Ans. Is it nothing in your ears, and in your hearts, that the Lord should turn out of a way of mercy? you read in the 2 Judg. when the Angel came with a message unto the people, and told them that the Canaanites should be as thorns in their sides, and a snare unto them, they lift up their voice and wept, and they called the name of the place Bochim: you shall be brought into Canaan the promised land, but the natives shall be so mixt amongst you, as they shall be thorns in your sides, hereupon they lift up their voice and wept: and so though the work of Refor­mation be carried on, the Canaanites may be left to be as thorns in your sides, until Christ come. Oh that we could lift up our voice and weep, that the place might be cal­led Bochim.

2. When God breaks off the way of his mercy, then his wrath breaks out; he does not turn out of the way of his mercy, but he turns into the way of his judgement. Why to a loving childe this is a very cutting word, your father is angry with you. I may speak this to you, there is a stop made in Englands mercy, and your father is an­gry, this is much.

3. If there be a stoppage made in Englands mercy [Page 12]though but present, there is an obstruction in all your comforts: you are sensible of the obstructions of your body, will you not be sensible of State obstructions, of Church obstructions? Suppose you were in Ireland be­girt with the enemy, and were in danger to have your convoy cut off, that should bring you victuall and supply, would it not make you feare? Beloved, we have beene begirt with enemies a long time, and God hath raised us up a convoy to bring us victuall; we do not know whe­ther our convoy shall be taken away, though but for the present. Certainly there is a theife in our candle that does make our comforts smeare out.

Quest. But what is that theife in our candle? it is ap­parent to us all there is a stop made in Englands mercy, what are those sins (for it is a day of humiliation) that have made a stoppage in Englands mercy?

Answ. This is that I specially aime at, that you may see what you are to be humbled for this day and others. Paralell our condition with others in Scripture, and we shall finde six or seven things especially, that do make a stoppage in mercy coming to a people, and you shall find them in our land.

1. An unwillingnesse and backwardnesse to the great work of Reformation, to the great work that God is now about, is one thing that doth make a stoppage in the pro­ceedings of Englands mercy. When the children of Is­rael were in Egypt, they groaned unto the Lord, God sent a deliverer to them, Moses, and they being vext by their taskmasters, after he came they murmured, and for an­guishof soul, hearkned not unto Moses, God bare with that, till he got them on the other side of the water, carried them through the red sea, when they came there, tho they did sin and murmure, God did not swear they should not [Page 13]enter into Canaan, but at the last they made them a cap­tain, and they would return back to Egypt, sayes God, seeing you are there, I swear in my wrath you shall never enter into my rest, but your carcases shall fall here; you shall neither go backward nor forward; We have a long time, the Lord look upon us, set under Egyptian dark­nesse, and the Lord hath sent his Messengers to you to draw you out, and you would not, or for anguish of soul you hearkned not; Well, but now there is a tender of Reformation made, and hath been lately: if people shall say now, What need this Reformation? Were not things well before? This provokes the Lord, and causes him to say, Your carcases shall fall. And yet, Oh how hath this been among us, what ado is here sayes one? What need this work? Were not things well before? 2 King. 10.32. In those dayes the Lord began to cut Israel short, What dayes were those? They were in a way of Reformation, and they cut short the Reformation; and in those dayes the Lord began to cut them short of mercie. At the 18. verse, he got together the Worshippers of Baal by craft; at the 25. verse, he slayes them; at the 29. they break down the Images in the house of Baal: Howbeit at the 29. verse, From the sins of Jeroboam the son of Nebat who made Israel to sin, Jehu departed not, &c. Then at the 32. verse, when they thus cut short Reformation, the Lord began to cut them short. You know what our Sa­viour Christ sayes, Oh Ierusalem, Ierusalem, how often would I have gathered you, and you would not; behold your house is left unto you desolate. Beloved, when Christ comes to gather us, as certainly there is a time when Christ comes a gathering, and if peo­ple will not be gathered, then behold thy house is left desolate. God hath made a tender of Reformation [Page 14]lately among you, this is one sin that hath made a stop­page in the proceedings of your mercy, people have been backward and unwilling unto this great worke of Re­formation.

2. A tempting of God does also stop and hinder the proceeding of mercy. They tempted the Lord, and the Lords mercy was stopped.

You finde in Scripture, people are said to tempt God; 1. either when they doubt of Gods presence, after God hath especially appeared to them: they tempted God, and sayd, is God amongst us? after God had appeared to them.

2. Again, when a man does not rely, and live upon Gods All-sufficiency, when God hath appeared in that way. It is sayd of the Israelites they tempted God, and sayd, can God provide a table in the wildernesse? As Mus­culus observes well, the Israelites were not so silly, as to think God was not able; they knew God opened the rock, and brought them through the red-sea, but this was the language of their conversation, can God provide a table in the Wildernesse?

3. A man is said to tempt God, when as he does tye and limit God unto ordinary means, when God is in an extraordinory way. And so it is said of AhaꝪ that he tempted God, and would not take a signe; what is the meaning of that? that is, that he would go in an ordi­nary way; why (sayes he) should I tempt God, and require a signe, and go in an extraordinary way? I will go in an ordinary way: when as God is in an extraordinary way of mercy towards his people, to tye God to ordinary means, is a tempting of God. Now I appeal to you, whether or no, we have not tempted God, God hath appeared gloriously, oh yet we have sayd is God among [Page 15]us? how few live upon Gods All-sufficiencie, notwith­standing he hath appeared so gloriously? and we see no way and means for such a Reformation as is spoken of, tying and limiting of God unto an ordinary way, when God is working extraordinarily. This is a second sinne that hath made a stoppage in Englands mercy, this temp­ting of God.

3. Abusing of Gods instruments which he raiseth up for to do his worke by, doth exceedingly provoke, and makes a stoppage in the mercy of God. There are two wayes whereby his instruments are abused; either idoli­zing and deifying of them, or wronging, scorning, and jearing of them, falfly accusing and condemning of them. The first way the Jews sinned, when they cryed the tem­ple of the Lord, the temple of the Lord, and deifyed that; well sayes Christ, there shall not be one stone left upon an­other. God raised up the King of Sweden, people idolized him, he was taken away, and a stoppage was made in that way of mercy: on the other side scouning and evill spea­king of the instruments of Reformation, and falsly accu­sing them that God does set up, this makes a stoppage in mercy, Numb. 12. Moses was appointed by God to bring them into Canaan, marke how they speake against him, vers. 2. And they said hath the Lord indeed spoken only by Moses? hath he not also spoken by us? she what follows 9.10. ver. And the anger of the Lord was kindled against them, and he departed. And the cloud drparted from off the Tabernacle, and behold Miriam became leprous, &c. marke what a stop is made, vers. 15. Miriam was shut out of the Camp seven dayes, and the people journied not, only because they opened their mouthes against this instrument of Go that was employd in this worke. So Numb. 16.1. Kerah, Dathan, and Ahiram rise up against Mosex and Aa­ron [Page 16]instruments that God employed in his service, you may see what became of it in the following part of the Chapter, the Lord would have consumed the whole Congregation, And Moses sayd to Aaron, take a Censer, and put fire therein from off the Altar, and put on incense, and go quickly unto the Congregation, and make an atonement for them, for there is wrath gone out from the Lord. vers. 45.46. Oh my beloved, I would to God we were not guilty here; the Lord hath raised up a blessed and happy Parli­ament, and hath made them instruments of much good unto this Kingdome; some idolize and deisie them, o­thers again have accused them as traitors, the great Sena­tors and Judges of our Kingdome, no lesse than traitors: thus have the Instruments of the Lord been abused, and how can this but make a stoppage in our mercy?

Object. What is this to us? we have not accused them, that is done above.

Answ. I pray do but consider the place diligently, Numb. 16. it is sayd Korah, Dathan, and Abiram, and two hundred and fifty Princes, men of renown, rose up against Moses, but wrath breaks out upon the whole Congrega­tion, and the Lord would have consumed them all, why? because they were not humbled. And if upon all this e­vill that hath been done to the instruments of God, we have not been humbled, the wrath of God may breake out upon us all, and justly it should be, that a stop should be made in Englands mercy.

4. Carrying on the worke of Reformation, and the great affairs of the Church, upon the shoulders of humane prudence, will make a stoppage in the way of mercy. You know that when David broughr back the Ark, they were very cheerfull, and went along withall, nothing fearing, at last Uzza layes his hand upon the Ark, and is smitten, [Page 17]a cloud ariseth, David is dismayed, a stop is made in the businesse, what is the matter? the Text tells us, they carried the Arke upon the Cart, and it should have been carried upon mens shoulders. So when God is bring­ing back the Arke, men set it upon a Cart, and upon the shoulder of humane wisedome; oh sayes one, there is no government appointed in the Church, it is a matter of humane prudence, and so will you cart the Ark of God? look that God will make a stoppage in mercy. And this is another sin that provokes God to make a stoppage in our Englands mercy.

5. In the fift place. As prayer and humiliation does exceedingly further the worke of God in the hands of his people; so the falling and slacking of the hands in those two works, doth make a stop in mercy, and hath done in our mercy. In the 2 Kings 23. we read there, that good King Josiah went a great way in the worke of Reforma­tion; the Law is brought out, his heart trembles, the images are pulled down, he executes justice upon Baals Priests; yet notwithstanding all he had done, the Lord turned not from the fiercenesse of his wrath, wherewith his unger was kindled against Judah, vers. 26. and vers. 29.30. he went out to battell with Pharaoh Nechoh, and Pharaoh Nechoh slew good King Iosiah; oh what a stoppage was made in Iudas mercy? what is the matter? let us enquire into that, here are two causes; at the 26 vers. you have mention made of Manassehs sin, the Lord turned not from the fiercenesse of his great wrath, wherewith his anger was kindled against Iudah, because of all the provocations that Ma­nasseh had provoked him withall; the people were not tho­rowly humbled for their fathers sins: and good King Io­siah goes up to war, and did not seek the Lord before as he should have done. So that want of humiliation, and [Page 18]flacking in the worke of prayer made this stop. On the contrary, you shall read a notable place, Ezra 8.21, 22, 23. when the Jews came out of Babilon to build the Temple, they were way-layd by their enemies, and in the midst of the field Ezra proclaims a Fast; a strange kind of fasting and praying to be in the field, so it was then, in the field by the rivers side they go to fasting and pray­er: but Ezra might have had a guard from the King, why had he not? verse 22. For I was ashamed to aske of the King a band of Souldiers and horsemen, to helpe us against the enemy in the way, because we had spoken unto the King, saying; The hand of our God is upon all them for good that seeke him, but his power and his wrath is against all them that forsake him: so we fasted and be­sought our God for this, and he was entreated of us. Marke, fasting and prayer was their convoy; oh beloved, what will not fasting and prayer do, when we are beset with divers enemies? there must be these two, the slacking of these make a stop. As for prayer, first, you know how it was with the Israelites when they fought against Amalek, when Moses held up his hand, Israel prevailed, when he let fall his hand, Amalek prevailed; slacking in prayer made a stop. And so likewise for humiliation; there are two things that are opposite to that which makes a stop; spirituall pride, and also nice curiosity concerning the means of grace. Spirituall pride makes a stop. Paul was caught up into the third heaven, and had great reve­lations; but lest he should be proud, and a stop should be made in that mercy, a messenger of Sathan is sent to buffet him. It is recorded of a Frenchman, having read excellent Lectures of Divinity, some of his auditors came to him, and desired him that he would print them, he was so puffed up withall, as he broke out into this blas­phemy: Lord Jesus, how art thou beholden to me? if I had turned my wits against thee, how much hurt could I [Page 19]have done thee? whereupon he was stricken with such blindnesse, ignorance, and dulnesse, as he was two yeare after learning the Lords Prayer: this I speake, to shew what a stoppage spirituall pride will make.

And for curious nicenesse about the means of grace, 1 Sam. 6. The Arke being in the hands and Countrey of the Philistims, they sent it back, and so the Arke return­ing, God was returning; but at the 19 verse, the Lord smote of the people fifty thousand threescore and ten men, why? because they had looked into the Arke of the Lord; their foolish nicenesse and curiosity about the Arke, what a stoppage it made in the way of mercy? It is recorded by Historians, that before the great massacre in France, the Protestants were grown so curious about preaching, that no preaching would down with them, but acute sententious preaching. Beloved, both these are opposite to humiliation; and where these two, humi­liation falls, and prayer slacks, there is a stoppage made, then will the Lord say to Mercy, stand, go no farther. For the present, God be thanked there is a day of humiliation, and a spirit of prayer up in the field, but when of late the enemies began to fall, how did men leave off prayer, and began to insult over the enemies, the Lord saw this, and therefore a stoppage was made in Englands mercy.

6. In the sixt place. An unthankfull receiving of the mercies that God hath given us, and a slight beholding of the great works he hath done before us now lately, is another sin that hath made a stoppage in our mercy, Psal. 106.7. It is sayd concerning the Isralites, Our fathers un­derstood not thy wonders in Egypt, they remembred not the multitude of thy mercies, but provoked him at the sea, even the red sea; there lyes the emphasis at the sea, even the red sea that God carried them through. So you have a notable place for this purpose, Hosea 9.14, 15. Give them a miscarrying [Page 18] [...] [Page 19] [...] [Page 20]wombe and dry breasts, they shall conceive, mercy shall be begun, but it shall not bring forth, why? at the 15. ver. All their wickednesse is in Gilgal: why, how was all their wickednesse in Gilgal? they had much wickednesse in o­ther places: but the meaning is, Gilgal was the first place they came into when they went into Canaan, and there they were circumcised, and there the Lord roaled away their reproach, and therfore it was called Gilgal; now to sin in Gilgal, in that place where the Lord bad done so much for them, though they sinned in other places, yet the sin there was so great, as if all the sin were there, because that was a place of speciall mercy; for there I hated them, for the wickednesse of their doings I will drive them out of mine house, I will love them no more; there is a stoppage made in mercy, when sin is in Gilgal, in the place of such and such mercy. So my beloved, you all know what great things the Lord hath done for this place, you were brought exceeding low into great straights, oh poor af­flicted distressed England; but in the midst of all your troubles and fears, the Lord created a Parliament for you, and delivered you with great deliverances; and if after all this you will go on in the way of sin, and thank­lesly regard all that God hath done, this provokes God to make a stop. Marke how Ezra reasons for this purpose, Ezra 9. they had committed a great sin in taking of the daughters of the Countrey to themselves to wife, ver. 10. And now, oh our God, what shall we say after this? for we have for­saken thy Commandements, Ez. 13. and after all that is come upon us for our evill deeds, and for our trespasse; seeing that thou our God hast punished us lesse than our iniquities deserve, and hast given us such deliverance as this: see where the emphasis lyes, not deliverance only, but such deliverance: should we again breake thy Commande­ments, and joyn in affinity with the people of these abominations? wouldst thou not be angry with us, till thou hadst confumed us, so that there should be no remnant nor escaping? Now my beloved, you [Page 21]see where he sets the emphasis, and truely have not we this word, (such) written upon our deliverances; you were oppressed in your estates, and you are delivered from those manifold oppressions; you were oppressed in your consciences by the inventions of men, and you are delive­red from those heavy oppressions in a great measure; you were in great danger to have layn in bloud you and your children, and you were delivered from that bloody War with Scotland; and your Parliament worthies of late, de­livered from a hellish conspiracie, I had almost said as bad as that of the Powder-plot: and now I say after such de­liverances, if you will go on still in the way of sinning, how just is it with God to say, oh England, I thought to have don thee good, and to have built thee, but because he that was a drunkard before, is a drunkard still; he that was a swearer before, is a swearer still; he that was a Sab­bath breaker before, a lyar, and unclean person before, is so still; therefore I will now unkingdome thee, and un­church thee, if after such mercies and such deliverances you shall go on in a way of sin, I will make a stop in mer­cy, and in all the good I thought to do; this hath made a stop in our Englands mercies.

7. The last sin that makes a stop in Englands mercy, is a worldly disposition, whereby a man hangs back unto the great work of God, and the glorious reformation that is now a doing. You know that when they came out of Babilon and were to build the temple, the people were for their fieled houses, and the temple went not on so long as they stack to their fieled houses, but when once they were brought off from their fieled houses, the temple was built, and they setled. So now the Lord is about to rebuild you, and build a temple among you; if our hearts be after our fieled houses, how just is it with God to say, I thought to do you good, but you will not be at the cost; I know you would have your brethren [Page 22]in Ireland delivered, but you will not be at the cost, you that are rich will not lend twenty, or thirty, or a hundred pounds towards it; I thought to have gon on and purged the whole Kingdom, but you will not be at the cost, you would have the pictures out of your windowes, but you are loth to be at the cost to buy new glasse; you would have Preaching Ministers in every Congregation, but you are loth to be at the charge; this makes a stop in our Englands mercy. Thus I have to my poore abilty shew­ed you the seven sins that make a stop in the Lords pro­ceedings of mercy; the Lord grant we may lay them to heart, and be humbled for them.

Quest. We grant these are the sins that do make a stop in Englands mercy, and the Lord is gone out of the way of mercy, and is angry; how shall we open a way to Englands mercy? how shall we bring God back againe? and how may the Lords anger be appeased?

Ans. In answer to this, I shall shew you first it is a hard thing to appease Gods anger when it is gone out.

Secondly, It must be done, and that quickly.

Thirdly, Shew you what you shall do that you may do it.

1. For the first therefore; It is an exceeding hard thing and very difficult to appease Gods anger. 1. Gods anger is compared to a stream; Tophet is prepared of old for the King (saith the text) and out of his mouth goes a stream of fire. It is hard to turn a stream, you may easily turn the water when it is in the gutter before it comes into the stream, but when it is gotten into the river, it is hard turning of it; Gods wrath is a streame, it is hard turning of it.

2. When you do solicite God to turn out of the way of his wrath, and turn into a way of mercy, you solicite him to that which is not for his ease, that is a burthen to [Page 23]him. Though you think you have great interest in a man, if you solicite him to that which is not for his ease, you will hardly obtain: now God sayes in Scripture, it is an ease to him to be avenged on his adversaries; ah, I will ease my selfe of my adversaries: when you turn him from wrath, you turn him from ease.

3. Again; there are but few to do it. If the sea breaks over the bankes, and there are but few to stop it, it is hard to do; If fire hath taken two or three houses in a street; and but few to quench it, it is hard to do: the fire of Gods anger is broken out, and there are but few to quench it; it is a hard thing therefore.

4. Again, God seems to be engaged in the way of his wrath. God walks according to his Word; now sayes God, you would have me returne again to the way of my mercy, and leave off mine anger, and for this pur­pose you tell me you do pray, and humble your selves, and reform; but was it not so in Iosiahs time? his heart melted, and he prayed, and broke down the images and pictures, and the offenders Baals Priests were punished; neverthelesse I turned not from the fiercenesse of my wrath; why should I turn from mine anger now for your sakes, more than in Iosiahs time? oh, it is a hard thing to turn God from his anger.

2. But it must be done, and done quickly; if a fire be broken out and not quenched quickly, it is more hard to quench: if the sea breaks in at a place, and be not stopt quickly, it is more hard to stop. Run in and make an a­tonement quickly, sayes Moses to Aaron, it must be done quickly.

3. What then shall we do? do as Ioshua did: There are six things that Ioshua did here, when they fled before the men of Ai. First, he was very sensible of Gods stroke that was given to them; for he sayes, Lord, would we had [Page 24]been contented in the wildernesse. 2. He was humbled under Gods hand, for it is said he rent his clothes, and fell down upon the earth. 3. And he prayed, and cryed mightily unto God, as you read in the chapter. 4. And he put away the evill of their doings. 5. And he punish­ed Achan the offender. 6. He made an holy resignation. And there must be a concurrence of all these six things, if we would bring God back into the way of his mercy to­wards England.

1. We must be sensible of Gods stroke. Though men be greatly afflicted, yet if they be not sensible of their af­fliction, and of the stroak that God gives them, says God, I have spent one rod upon them, and they do not feel it, I will lay on till bloud come; God will make men sensible of their afflictions, and of the afflictions of the Church, else he layes on more.

2. Againe, though a man be very sensible of Gods stroak and hand, yet notwithstanding, if he be not hum­bled under the hand of the Lord, God will not exalt him; for sayes the Lord, I have promised indeed, that if men humble themselves under my mighty hand, they shall be exalted; and I have sayd, if the people upon whom my name is called, humble themselves, I will hear. He hum­bled himself much. This will mortifie your sins as your sins mortified and took captive your duties, and this must be don throughly, and to move us to it, 1. Take notice of the generall darknes that is in the land, how sew know what they would have in a way of Reformation, what is agreeable to Gods way, Ezek. 43.10.11. The way to see stars in the day, is to go to the bottome of a well. But now here is a company are not humbled, what fashion have they left since? wherein does it appear that you are more humbled? this must be; that is the second.

3. Though that a man be humbled, yet notwithstan­ding if he does not pray, and cry mightily to God, he [Page 25]cannot fetch God back againe, for sayes God I am enga­ged to my word, and I walk by rule; when I threatned Nineveh, the King went from his throne and went in sack­cloth and ashes, and they cryed mightily unto me, and doe you thinke if you doe not cry mightily that I will returne in mercy to you? oh sayes God I have given you more then Nineveh, you know more and you must doe more, they cryed mightily, and shall not you cry migh­tily? we must pray more then ordinary, so did Moses, and for motives to it: 1. It is all that some of you can doe, you cannot help otherwayes by building God an house, lending money, &c. but you may pray. 2. If you be idle you will envy those that do pray; for it is a sure rule, those that stand by will envy the workmen, and what that will do, you may in Cain to Abel, when his sacrifice was rejected. 3. The scales may seem to hang even, it may be your grain of prayer, may turn them to mercy. 4. The Lord seems to be going, he is rising; when the Judge sits still, the malefactor does not lift up his voice and cry after him; but when the malefactor is condem­ned, and the Judge riseth and goes off the bench, then the poore malefactor lifteth up his voice, and cries, good my Lord, good my Lord. So when God is rising and going off the bench, shall not men cry, and cry mightily unto him, pray, and pray mightily unto him? Beloved, the Lord seems to be going off the bench, oh you that never prayed, now pray; you that have despised prayer, and praying meetings, now pray; you that have a heart to pray, pray now, & cry mightily unto the Lord your God.

4. Though a man does pray, and cry mightily unto God, yet notwithstanding if he does not turn from the evill of his doings, all is nothing; yet sayes the Lord I am constant to my rule, and I have promised, Isa. 56.9. If thou take away from the middest of thee the yoak, the put­ting [Page 26]forth of the singer & speaking vanity; if you put away the evill of your doings, what then? then shalt thou call, and the Lord shall answer presently; thou shalt cry, and he answer sensibly, and say there am I. And so Judg. 10.14. they having come and cried to the Lord, the Lord gives them this answer, Go and cry unto the gods which you have chosen, let them deliver you in the time of your tribulation. And the children of Israel sayd to the Lord, we have sind, do thou un­to us whatsoever seemeth good unto thee; deliver us only we pray thee this day: and they put away the strange gods from among them, and feared the Lord: they cryed before, but now they prayed and put away their strange Gods, and his soul was grieved for the misery of Israel. So now will the Lord do, when people are sensible of his hand, and are hum­bled, and cry, and cry much unto him, and put away the evill of their doings. this will prevaile. Wherefore be­loved in the Lord, let us now joyn together in this work, and for the Lords sake put away the evill of your doings. All you that heare me this day, are of three sorts, either such as do live upon your Lands: or such as live upon your trades: or such as live by keeping Taverns and Ale­houses. If you be such as live upon your Lands, then thinke and say with your selves, I see there is a stoppage made in Englands mercy, come oh my soul, it may be it is my sin hath done it; may be I have lived so much upon my Lands, as I have lived little or nothing upon Christ, I will learn to live more upon Christ, and lesse upon my Lands. If you be such as live upon your Trades, say, hus­band, wife, children, servants, it may be it is our sin that hath made this stop, our lying, our false dealing, our breaking of the Sabbath, selling upon the Sabbath for gain, it may be it is our poor family that hath made the stop, let us put away the evill of our doings. If you be such as keep Taverns and Alehouses, say it may be it is the [Page 25] [...] [Page 26] [...] [Page 27]drunkennesse that I have suffered in my house, the thou­sands of oaths that are sworn in my family, for my part I will never have Irelands blood lye at my door; therefore servants, children, friends, I charge you no more lying, no more swearing, no more Sabbath breaking, for the Lords sake, and for our poor brethrens sake in Ireland, let us put away the evill of our doings, you that have been drunkards, swearers, or adulterers, put away the evill of your doings, it may be this will bring God back again.

5. But though there be this, yet unlesse the troubles of England, the Achans be brought forth to punishment and throwne over-board, the Sea cannot be appeased, the storme will not down. For sayes the Lord I am the same God that I was when wrath brake out upon Israel, then stood up Phineas and flow Zimri and Cosbi, and my wrath was stayed: when wrath broke out in Joshuas time, A­chan was brought forth and punished, and so my wrath was stayed: do you think that I will take lesse at your hands? Therefore let us pray that the Achans may be brought forth, and when they are brought forth justifie the Worthies of the Lord, own them, guard them, and stand by them: And when the worke is done, rejoice with fear and trembling, wash your feet in the blood of the wicked, and give glory to God, and say blessed be the Lord who only doth great things, marvelous are thy works Lord God Almighty, who would not fear thee?

6. He made an holy resignation of himselfe to be at Gods disposing, so we may see Araunah did: 1. Ch: 21.23. Then Ornan said to David take it to thee &c. He gave up his Threshing-floor and his Oxen, and his Threshing instruments, those things that were his livelyhood: so should we offer up our shops, our trades, yea our selves and all we have to God.

Thus you have heard when God is in a way of mercy, sin does make a stoppage in his proceedings, you acknow­ledge there is a stoppage made in our mercy: you have heard that those sinnes are as theeves in our candle that does smeare out our comforts: you have heard what a hard thing it is to bring God back to mercy again: you have heard the worke must be done: and you have heard what to do. Wherefore let every man as in the sight of God goe home, and thinke, and say, and resolve with himselfe, I have not beene much affected with Irelands condition, I confesse it, the Lord forgive me, but I will look more into it then ever I have done, I have not been much humbled for my own sin, and the sins of the time, but the Lord pardon it, and I will be more humbled, I have not cryed unto the Lord, but from this day follow­ing I will cry mightily unto the Lord my God, it may be he will returne: and I will put away the evill of my do­ings, I have been an unclean person, I have been a Sab­bath breaker, and have been proud of this Coate and that gold lace, I will be proud no more, farwell all bad company: and I will pray that justice may be done up­on all Achans and Troublers of Israel, and when it is done I will rejoice with trembling. And thus I have done the first Doctrine, when God is in a way of mer­cy towards his people, there sin makes a stoppage in his proceedings.