Mans wrath and Gods praise. Or, A thanks-giving sermon, preached at Taunton, in the county of Somerset, the 11th. of May, (a day to be had in everlasting remembrance) for the gratious deliverance of that poore towne from the strait siege. / By George Newton, Mr. of Arts, and minister of the Gospell in that place. Newton, George, 1602-1681. 1646 Approx. 56 KB of XML-encoded text transcribed from 16 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-12 (EEBO-TCP Phase 2). A89666 Wing N1045 Thomason E344_6 ESTC R200954 99861564 99861564 113701

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Early English books online. (EEBO-TCP ; phase 2, no. A89666) Transcribed from: (Early English Books Online ; image set 113701) Images scanned from microfilm: (Thomason Tracts ; 56:E344[6]) Mans wrath and Gods praise. Or, A thanks-giving sermon, preached at Taunton, in the county of Somerset, the 11th. of May, (a day to be had in everlasting remembrance) for the gratious deliverance of that poore towne from the strait siege. / By George Newton, Mr. of Arts, and minister of the Gospell in that place. Newton, George, 1602-1681. [4], 26 p. Printed by W. Wilson, for Francis Eglesfield at the Marigold in Pauls Church-yard, and are to be sold by George Treagle in Taunton, London, : 1646. An variant of the edition lacking George Treagle's name in the imprint. Annotation on Thomason copy: "July 9th". Reproduction of the original in the British Library.

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eng Bible. -- O.T. -- Psalms LXXVI, 10 -- Sermons. Sermons, English -- 17th century. Taunton (England) -- History -- Siege, 1645 -- Sermons -- Early works to 1800. Great Britain -- Sermons -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2010-06 Assigned for keying and markup 2010-06 Keyed and coded from ProQuest page images 2010-08 Sampled and proofread 2010-08 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

MANS WRATH AND GODS PRAISE. OR, A Thanks-giving Sermon, Preached at Taunton, in the County of Somerſet, the 11th. of May, (a Day to be had in everlaſting remembrance) for the gratious deliverance of that poore Towne from the ſtrait ſiege.

By GEORGE NEWTON, Mr. of Arts, and Miniſter of the Goſpell in that place.

PSAL. 118.24

This is the day which the Lord hath made; made ſolemne above other dayes, by extraordinary mercy: and wee will make it ſolemne above other dayes, by extraordinary joy: Wee will rejoice and be glad in it.

LONDON, Printed by W. WILSON, for Francis Eglesfield at the Marigold in Pauls Church-yard, and are to be ſold by George Treagle in TAUNTON, 1646.

To the VVorſhipfull the Major, the Common Councell, and the reſt of the Inhabitants of Taunton Magdalen, my duely reſpected, and dearly affected friends. SIRS,

THey that have been acquainted with my reſolutions will admire to ſee any thing of mine (eſpecially by my conſent) made thus publick. This Infant as you know was very weake, and there was neither Will nor Strength to bring it forth in this way, but it was forc't into the world by ſtrong expulſives. Now it is come abroad my hope is, that either (like Zaccheus) it will bee hid among the croud of taller and more ſtout conceptions: or if any chance to ſpy it, he will not be ſo unworthy to wrong ſuch a poore weak thing as this is. If it may live to be to any of you a remembrancer of the uncomparable mercy of our God, who ſhow'd himſelfe upon the Mount, I have the utmoſt of my aime in this publication.

We finde ſometimes in Scripture, that a heap of ſtones hath ſerv'd for a memoriall, as well as a more curious Pillar. Though this be but a heap of things, not orderly digeſted in a curious Method, but haſtily throwne up together, as the ſhort time for preparation would permit; (this ſervice following cloſe upon the Sabbath dayes labour) yet it may ſerve for a memoriall of that ſweet and pretious mercy, which if it dye in your thoughts, I deſire to dye with it. The Lord ſet up a laſting monument of this deliverance in our hearts, and write it there with a pen of Iron, and the point of a Diamond in indeleble Characters, that no injuries of time may ever blot it out again; and give us yet at length, to render to him according to the benefits he hath done us, leſt we provoke him to repent, and doe us evill after he hath done us good.

My heart bleedes when I thinke what God hath done, what he expects, what we returne, and what is likely to become of all in the latter end. I have a horrid apprehenſion of it, as the Prophet had; if after God hath puniſht us farre leſſe then our iniquities deſerve, and giv'n us ſuch a deliverance as this, we ſhould againe breake his Commandements. We ſhould againe? Why, we doe break them ſince there came deliverance, and that more frequently and boldly then wee did before. The Lord breake our hearts for it, and helpe us to make up our breaches and our controverſies with him, in, and by him, who as our peace, before our houſes (that be left) be all deſolate; before it come to, Oh that thou hadſt knowne; before the wrath of God ariſe againſt us, and there be no remedy.

All that I have to adde is this deſire, that as the Sermon is a monument (ſuch as it is) of Gods praiſe for the deliverance of this happy day: So this Dedication of it, may be a monument of my thankfulneſſe to you, for all the great encouragement, and kindneſse, and reſpect, with which you have refreſht his bowells, who is, in the Apoſtles ſtile, 2 Cor. 4.5.

Your Servant for Jeſus ſake, GEO. NEWTON.
MANS VVRATH AND GODS PRAISE. PSAL. 76.10.

Surely the wrath of man ſhall praiſe thee, the remainder of wrath ſhalt thou reſtraine.

WE are aſſembled in the preſence of the Lord this day to make good this text. Not to preach upon it onely, nor to heare it, but to act it. To take occaſion from the wrath of man to praiſe the Lord. And certainely if ever any people in the world had cauſe to ſay, as the Prophet in my text, Surely the wrath of man ſhall prayſe thee, we the poore people of this place have cauſe to ſay it. Surely the wrath of man, which was ſo largely manifeſted, and ſo mightily reſtrain'd; ſhall quicken us and ſtirre us up to celebrate the prayſes of the God of our ſalvation.

This Pſalme is Euchariſticall, a Pſalme of prayſe, & therefore yeelds fit matter for a day of prayſe. Yea for this day of prayſe as fit (I think) as any in the booke of God. For the occaſion of it was the ſame (as moſt Interpreters reſolve) with the occaſion of the prayſes of this ſolemne day; viz, the rayſing of the ſiege which the Aſſyrian King had laid againſt Jeruſalem.

His great Commanders were come up againſt it wth a mighty haſt, as you may ſee 2 King. 18.17. & threatned utter ruine and deſtruction to it: & that in ſuch a height of volence and pride and ſcorne, as ever any eare heard. So that the hearts of Hezekiah and his people melted in their boſomes: But God comes in and cheereth them with a moſt ſweet and comfortable meſſage by the Prophet, Chap. 19.20. &c. And for the proud Aſſyrian King, he tells him that his wrath and rage & tumult were come up into his ears. And that how cruell, & how bloudy & how barbarous ſoever his intentons were; he ſhould not bring them into act and execution: For he would put his booke into his noſtrils, and his bridle in his lips, and turne him back by the way by which he came, ver. 27.28. And he would diligently defend the City and ſave it for his owne ſake. verſ. 34. And ſo accordingly the following night he ſent an Angell that went out, and ſmote in the Campe of the Aſſyrians an hundred foure ſcore and ſive thouſand men. ver. 35. And the next newes you hear, the ſiege is raiſed, and the City is delivered.

With reference to this deliverance, this Pſal. of thankfulnes was pen'd. In which the Prophet magnifieth God who brake the arrows of the bow, the ſhield, the ſword, & battel of the enemy: Who ſpoyled the ſtouthearted, & made them sleep their laſt sleepe; for ſo the Angell came upon them in the night you know, as it is likely when they were aſleep, & never ſuffered them to wake more: Who cauſed judgement to be heard from heaven, for thence he ſent that fatall meſſenger who made ſuch bloudy worke among them. And in the end the Pſalmiſt cheeres and comforts up himſelf, and all the people of the Lord, with this aſſurance, drawn out of experience, and out of that which he had ſeen the Lord to doe againſt the Proud Aſſyrian King when he was in the height and huffe of all his rage & violence againſt Jeruſalem. Surely the wrath of man ſhall praiſe thee, the remainder of wrath ſhalt thou reſtraine.

So that the words (you ſee) containe the Prophets ſweet and comfortable meditation againſt the wrath and rage of man; which they had lately experience of; in the attēpt of the Aſſyrian hoſt againſt Jeruſalem. And it is here ſet down in a gradation. Firſt here is wrath. And then here's a remainder & an overplus of wrath. 1 Here is wrath let out to execution, and againſt that the comfort is that God will turn it to his Praiſe and advance his glory by it: Surely the wrath of man (ſo much as thou art pleaſed to give way unto, to ſuffer to be wrackt and vented on thy people) that ſhall praiſe thee. 2 And then here's a remainder & an overplus of wrath (for there is no end in it) and againſt that the comfort is, that God wil limit and reſtraine it. So much as he foreſees will ſerve to the end and purpoſe, he reſtraines.

The wrath of man is not ſo full of rage and bitterneſſe, as theſe words are full of ſweetneſſe. And yet (my brethren) they are not ſo ſweet, but they are as certaine too, and therefore they are bound with an aſſeveration here, which takes away all ſcruple from them. Surely the wrath of man ſhall praiſe thee, the remainder of wrath ſhalt thou reſtrain.

If I ſhould make the utmoſt of this golden ſentence (every link of which is precious) the obſervations would be many. But becauſe the time is ſhort, I ſhall wrap up the ſum of all that might be gathered hence in two concluſions; which you ſhall ſee to lye before you in the ſurface and the letter of the Text that the that runnes may reade them. 1. The wrath and rage of wicked men againſt the people of the Lord is very great, ſo great that there is no end of it. When they have proceeded furtheſt in execution of their malice, there is an overplus and a remainder, there is more behind ſtill. 2. Though it have no limits in it, yet the Lord ſets limits to it, and fetches prayſe and glory to himſelfe from it. I ſhall purſue them in their order, as the time will ſuffer, beginning with the firſt.

Doct. The wrath and rage of wicked men againſt the people of the Lord is very great, ſo great that there is no end of it. When they have proceeded furtheſt in execution of their malice, there is an overplus and a remainder, there is more behind ſtill.

There is 〈 in non-Latin alphabet 〉 alwayes in their wrath, the wrath of man ſhall praiſe thee, (ſaith the Pſalmiſt in my Text) and the remainder of wrath ſhalt thou reſtraine. So that let them have executed what they will or what they can, there is a reſidue of rage and fury in the hearts of wicked men for God to curb; which if it were not mightily reſtrained by the hand of heaven, would break out even to the utter ruine and deſtruction of the Church. Their venome is not all ſpit, their malice is not all ſpent, there's no Non ultra in their cruelty.

For further cleering of the truth of this, it is to be conſidered what the Holy Ghoſt obſerves of HEROD: that when hee had done many barbarous and bloody acts againſt the Church, he added yet this above all, that hee ſhut up Iohn in priſon, Luk. 3.20. He had done enough before, ſufficient, any man would think, to have drawne his rage dry; but this comes after for a vantage, as you ſee, it is added above all. And there was more behind ſtill, which you may readily obſerve to be drawn forth on all occaſions along the current of his ſtory. Thoſe enemies of whom the Pſalmiſt ſpeaks, Pſal. 124.3. if they had been endued with power according to their rage, they would have ſwallowed up Gods people quicke, ſo deſperately they were bent againſt thous. Like ravenous beaſts they would not have forborne ſo long to kill them firſt, and then to chew them and devoure them: no they would greedily and haſtily have ſnapt them up, and ſwallowed them alive. The cruelty of Edom is remarkable, nothing wil ſatisfie him but the utter deſolation of the Lords Jeruſalem: Down with it, down with it even to the ground. And Babylon goes further yet, ſhe takes the little ones, and daſhes them againſt the ſtones. What ſouldiers heart almoſt would not relent and melt at this, not only in hot blood, to mow downe armed enemies together in the field: but afterwards to come deliberately into a conquered Towne, and there to take up little children ſprawling by the heeles, and to daſh out their braines againſt the walls? Yet thus dealt Babylon with Gods people. See how the Saints of God were us'd by bloody perſecutors, and by cruell men, Hebr. 11.36. and the following verſes. That place may ſerve in ſtead of all, where the Apoſtle ſetteth forth at large the matchleſſe cruelties that they endured, and makes a Catalogue of divers exquiſite and horrid tortures they ſuffered, which ſeemeth to be penn'd in characters and lines of blood. They had tryall of cruell mockings and ſcourgings, yea moreover of bonds and impriſonment. They were ſtoned, they were ſawn aſunder, were tempted, were slain with the ſword, they wandred about in ſheep-skinnes and goat-skins, being deſtitute, afflicted, tormented. And yet the men who were expos'd to all this favage cruelty were ſuch, and ſo unparalleld in holineſſe, that the world was not worthy of them.

And if we ſearch the ſtories of the Church (my brethren) we ſhall find, that the ages ſince our Saviour, have equal'd, yea exceeded thoſe that went before him, in rage & cruelty againſt the Lords people. In the tenne perſecutions of the Church, and in the Marian dayes in this Kingdome, the enemies were never at a ſtand, they never thought they had proceeded far enough, though they were come to extreamity of rage againſt the Saints. No my beloved, they waxed ſtill more mad againſt them, as the phraſe is, Acts 26.11. And as a mad man knows no meaſure in his fury, ſo it was with theſe men. Mad they were, and madder every day they grew; ſo that they ſought out new deviſed tortures, and hee was thought to have deſerved well that did evill in the invention. Theſe dayes of war and deſolation have furniſht us with the ſad examples of the endleſſe fury of ungodly men, ſo that I need to ſay no more, we have ſeene it by experience, that the wrath of wicked men againſt, &c. Nor need wee wonder at it my beloved, for

1. They are by nature full of all maliciouſneſſe, ſo full that they are like to burſt with it. They are of barbarous, & bloudy, and inhumane diſpoſitions. Mercy (my brethren) is a fruit of Gods ſpirit, and conſequently is indeed in none but Gods people, Wicked men have no mercie, and ſo they ſhew no mercie, as the Apoſtle Iames ſpeakes. Or if they have a kind of mercy in them, it is a mercy mercileſſe, (if I may expreſſe it ſo) their mercies, yea their tender mercies are cruell, Prov. 12.10. They are men of ſtupid ſpirits, of ſeared conſciences, and hard hearts, they are as the Apoſtle ſpeaks, Epheſ. 4.19. 〈 in non-Latin alphabet 〉 paſt feeling. Their wickedneſſe, in many of them, hath quite extinguiſht thoſe ſlender ſparks of ingenuity which the decayes of nature left in them, ſo that for rage and cruelty they are become brute creatures. And hence the Scripture likens them to beares, and bulls, & aſps, and tigers, and Leviathans, and other ravenous and fierce creatures. Yea as if they went beyond the cruelleſt of beaſts on dryland, they are compared to Sea monſters. Lam. 4.3.

2. And as they are by Nature full of rage and malice, ſo their rage and malice is extremely heightned by the antipathy and enmitie they have againſt the Lords people: and hence it is, that there is no end in it. For enmity calls out the rage that is within, and makes it ſwell beyond all meaſure. Now there is in the hearts of wicked men a bitter enmity againſt the womans ford, againſt the Children of the Church, they hate them with a perfect hatred, and that to the very death; and therefore they will ſhew them no mercy: Some pity they may ſhew perhaps to other men, to men of their own Tribe, to perſons that are lewd and wicked and abominable like themſelves: but for the Saints they ſhall not raſte a drop of it. How pitifull was Saul to Agag? His tender heart (forſooth) would not permit him to deſtroy him; but he had no ſuch tender heart to Holy David; if hee could once have gotten him into his power, hee had ſurely dyed for it: And he could kill almoſt an hundred of the Prieſts of God in one houre, without remorſe or reluctation. So Ahab ſeemes to melt upon Benhadad, an open enemy of Gods people, he calla him brother; and he ſhall know that he will uſe him like a brother, and that he will not take away his life from him, though God himſelfe had appoynted him to dye. And yet hee butchers all the Prophets of the Lord that hee can get into his hands, without mercy or compaſſion. This is the manner of ungodly men; Pity they have for vitious and prophane perſons, but they have none for Gods People; no they muſt taſte the utmoſt of their furie. Their malice and their rage againſt them is ſo great, that nothing will appeaſe it but their utter extirpation, nothing but their cutting off, that they may have no more a being, no nor ſo much as the memoriall of a being, that the name of Iſrael may bee no more remembred, Pſal. 83.4.

What was it that boyled up the rage of our malicious enemies ſo high againſt us, but becauſe we were (as they accounted us) a ſtrict and a preciſe Towne, though GOD knowes we have ever been too large and too looſe? Indeed that hatred which ariſes from Religion is bittereſt of any other. The firſt that ever was, was founded there, and you know how farre it went, it reſted not, till it arrived at the ſhedding of a brothers bloud. This brings forth, immortale odium & nunquam ſana •• ile bellum. This makes the brother to deſtroy the brother, the father to deliver up the ſonne to death, as Chriſt ſpeaks Luke 21.16. It reſpects not countrey, friendſhip, allyance, kindred, any thing, it knowes no bounds of moderation. And hence it is (my brethren) that the rage of wicked men againſt the people of the Lord is ſuch a bottomleſſe and endleſſe rage, becauſe they hate them for holineſſe and for religions ſake.

Ʋſe 1. And is it ſo (my brethren) that the rage of wicked men, &c. Then in the firſt place, let it be a Caveat to us, not to truſt them, nor to leave any thing (if we can hinder it) to their mercy. It concernes us very deeply to tye them up as ſhort, to keepe them in as ſtraight a compaſſe as wee can. Their rage and fury if it once get looſe, hath no bounds and limits in it; and therefore wee muſt limit it if wee bee able, wee muſt hamper them, and binde them as a man would doe wilde Beaſts and brute Creatures. The Scripture likens them to ſuch, as wee have ſhewed you; by which the Holy Ghoſt would have us to know; what diſpoſition they are of, and how wee are to deale with them.

And yet miſtake me not, I doe not ſay theſe brutiſh creatures ſhould be curb'd by popular and private hands, in a tumultaary way, (no, this is not the way of God) but by the hands of thoſe who are the Miniſters of God for this purpoſe. And I am very much afraid, that they who have authority and power in this reſpect committed to them ard not ſo circumſpect and cautious as they ought to be. That there is too much liberty already given (I do not ſay to ſuch as have been moderate and of a milder diſpoſition, but even) to ſuch as have declared themſelves to be implacable and deſperate enemies of God, and of his people; and that they are let looſe too ſoone. Perhaps they fawn and flatter, and ſubmit, they give faire words and promiſes and proteſtations: and who would not doe ſo, if after he have ſhewed himſelfe ſo farre, and had his hands ſo deep in ſo much blood; and as much as in him lyes, in the deſtruction of this glorious kingdome, he may be entertained and received upon equall terms, with thoſe who have been moſt cordiall, and have laid out themſelves for God and for his cauſe; What ever wiſer men may thinke, it's ſomewhat early, as it ſeems to me, to truſt them, and to commit our ſelves to them.

We might learne a point of prudence and Chriſtian policie in holy David, 1 Sam. 24. ult. There was ameere affinity by reaſon of his marriage between Saul and him. Saul had acknowledged Davids innocence, his kindneſſe, and made him goodly proteſtations as a man could doe. And yet when all was done, the holy Ghoſt obſerves; that Saul departed home, and David get him up into the hold. As who ſhould ſay, he would not truſt him, notwithſtanding all this. A ſimple harmleſſe man would have beleeved Saul, he would have thought that all had been in truth that hee had ſaid, and ſo have put himſelfe into his power. He would have reaſoned with himſelfe to this purpoſe. I ſee that Saul is altered now, for he acknowledges his errours, (as there hee doth in that place) he confeſſes his offence, he promiſes as fairely, and it ſhould ſeeme as cordially as a man can doe. And ſhall I not give credite to his vowes and proteſtations? It is impoſſible now he hath ſo declared himſelfe ſo publiquely, ſo earneſtly, that hee ſhould ever breake with me. But David was a little wiſer then to commit himſelfe to Saul, hee was too olde now to bee caught with a few faire words from him, in whom he had experience of ſo much falſeneſſe. No no, hee will not truſt him yet, he will not ſlight his Garriſon, hee will not yet deliver up the place of his defence. Saul departed, faith the Text, and David and his men gat them up into the hold.

Vſe 2. Is it ſo my brethren, that the rage of wicked men againſt the people of the Lord, is ſuch a bottomleſſe & endleſſe rage? Then let us earneſtly beſeech the Lord that we may not bee given up into their power what ever judgement come upon us. True it is, wee muſt confeſſe we have deſerved heavy judgements, bitter tryalls, ſharpe corrections; and if the Lord ſee fit, we ought with meekneſſe to ſubmit to them, and patiently to beare his indignation becauſe wee have ſinn'd againſt him. But yet let us bee earneſt with him, that if he be reſolved to ſcourge us, hee would be pleas'd to take the paines to chaſten us himſelfe, and not to give us up into the hands of thoſe whoſe tender mercies are cruell. Oh let us begge as the Prophet David did in ſuch a caſe, 2 Sam. 24.14. Let us fall now into the hands of God, for his mercies are great, and not into the hands of barbarous and bloody men. And let it be our ſtudie and endeavour ſo to walke, that wee doe not provoke the Lord to take this ſharpe and rigid courſe with us. And to this end wee muſt be carefull to avoid thoſe ſinnes which cauſe the Lord to leave a people or a perſon in the hands of ſuch wretches. I might be very copious here; but I ſhall name but two particulars for haſte, and ſo on.

1. The firſt that I will mention is, forſaking God, and caſting off his ſervice. When men wil be no longer ſubject to the Lord (at leaſt they will not be obedient to him fully, but in ſome certaine things only) then he will make them ſubject to their cruell enemies. And when they caſt away his eaſie yoake, the Lord will lay a heavier yoake upon them, the yoak of mercileſſe oppreſſion by barbarous and bloudy men. This is the ſin for which he threatens it to his people, as you may ſee, Deut. 28.47. Becauſe thou ſervedſt not the Lord in gladneſſe and in joyfulneſſe of heart in the abundance of all things; therefore thou ſhalt ſerve thine enemie in hunger and in thirſt and nakedneſſe, and in the want of all things, and he ſhall put a yoake of iron on thy necke, untill he have deſtroyed thee. And this we ſee accordingly fulfilled on Iſrael often in the booke of Iudges. As long as they were faithfull and obedient, they were free from enemies, they flouriſht in a proſperous ſtate: but when they once forſooke the Lord, and grew weary of his ſervice, their adverſaries were the chiefe, and they that hated them, ruled over them. To this effect, we have a memorable inſtance, 2 Chro. 12.5. The Princes and the people had ſate looſe from God, and gone a whoring after other gods: and thereupon the Prophet comes and ſounds this terrible allarum in their eares. Thus ſaith the Lord, ye have forſaken me, and therefore I have alſo left you in the hands of Shiſhack. q. d. I ſee that you are weary of my ſervice, and therefore you ſhall ſerve your enemies another while, I have left you in their hands. There let them worry you and ſpoile you, there let them kill you and deſtroy you; let them doe what they will for me, you are out of my protection, I have left you, I take no further charge nor care of you.

2. Another thing provoking God to give a perſon or a people up into the hands of cruell men, is non-proficience by his hand upon them. For when he ſees they will not profit by his mild and gentle hand, then he delivers them into the hands of thoſe that will pay them to the purpoſe. You ſhall obſerve that there are ſome afflictions which are in a peculiar name called the hand of God in Scripture, as the peſtilence for inſtance, for ſo you find it term'd, 2 Sam. 24.14. Let us fall now into the hand of God, ſaith David there. And that you may not doubt what is intended by the hand of God, it is immediately annexed in the following words: ſo the Lord ſent a peſtilence upon the people. Now then this hand of God prevailes not, when it is ſlighted and contemned, and brings forth no amendment in a people, when he perceives that it will never be unleſſe there be ſome rougher dealing us'd, he leaves them in the hands of cruell men. The Lord himſelfe hath an exceeding tender heart towards his people, his very bowels yearn upon them when hee heares them cry, ſo that hee knowes not how to lay ſo much upon them as their iniquities deſerve, nor as is needfull for their reformation. And therefore when he meanes to have them ſoundly ſcourged indeed, he gives them up unto the power of wicked men, and they he knowes will doe it throughly. If hee chaſten them himſelfe, their cryes and teares will overcome him, and make his bowels yearn within him, as he ſpeakes: and therefore he withdrawes himſelfe, he goes away, and leaves that office to ungodly men, and they will ſcourge them till they bleed and roare, for they have no compaſſion in them; there is (as you have heard) no end of their fury.

And now (my brethren) I beſeech you let us look home. The hand of God, I meane the plague of peſtilence, hath been on us the people of this place, a firſt, a ſecond, and a third time, within the compaſſe of a very few yeares. But what amendment hath there followed? May not the Lord complaine of us as once he did of Iſrael, Amos 4.10. I have ſent peſtilence among you after the manner of AEgypt, and yet you have not returned to me, ſaith the Lord? I make no queſtion there were ſome who were ſo farre affected with this ſtroke of God, that they returned to him that ſmote them, and reformed many things. But they were but a remnant that returned: they were but as the gleanings after the Vintage, as the Apoſtle ſpeakes. Truly (my brethren) I have lookt abroad as wide as I am able, to ſee if any univerſall Reformation have followed this affliction in this place: and I profeſſe unto you in the preſence of the God of Heaven and Earth, that I know not where to finde it, nor yet in what particular to ſay, that wee are better then wee were before. Sure I am, that ſwearing, drunkenneſſe, uncleanneſſe, profaning of Gods holy day; are not in the abating hand, the face of things among us looks as ill as ever, men ſeek the things of Chriſt as little, themſelves & their own ends as much as ever. Ah my beloved, if this be all the fruit of the hand of God upon us, the clouds that for ſo long a time have lowred blacke upon us, are not ſo diſpelled yet, but that the Lord can raiſe up other enemies among us, or bringin forreign enemies upon us, that ſhall make us know the price of ſlighting and deſpiſing his gentle and indulgent dealing with us.

Vſe. 3. Is it ſo my brethren, that the wrath and rage of wicked men againſt the people of the Lord is ſuch, and ſo exceeding great, that there is no end of it? Oh then what cauſe have we, the people of this place to magnifie the Lord that hath delivered us from this wrath, and from the rage of theſe men? Alas how neere were wee to have it wreakt upon us to the very utmoſt! If the Lord had not beene on our ſide, now may we truly ſay, if the Lord had not beene on our ſide when men roſe up againſt us; they had ſwallowed us up quicke, ſo deſperately were they bent againſt us. Wee had aſſuredly beene made a prey to the enkindled and envenom'd rage of the moſt bloody, ſavage, hardned, and remorſeleſſe enemies, that ever drew the ſword in theſe warres; whoſe ſpight and rancour was raiſed to the height againſt us. Ah my beloved thinke upon it: What might you have expected from thoſe ſavage creatures that were gathered round about you? Nay, what did you expect, if this poore Towne had beene taken by aſſault? Looke backe a little I beſeech you, and returne upon the thoughts and apprehenſions that you had, when men came in with pale, and ghaſtly countenances, and with trembling hands and tongues, and cryed, Alas, alas, the eneomie is, broken in at ſuch a place, hee is come within the 〈◊〉 ; aboundance of our men are slaine, and the reſt have left the workes, the Towne is loſt, there is no remedie. When ſuch ſad allarums were, bethinke your ſelves, what did you looke for from the enemie? conſult with your owne hearts, I make no doubt, the worſt that cruelty it ſelfe could deviſe to inflict.

You may a little gueſſe (my BRETHREN) what they would have done, by that which they have done where they had power. You may reade it in the ruines of this place. Shall I ſay looke about the Towne of TAUNTON, and tell her Bulwarkes and her Towers, &c? No my beloved, looke about her and tell her heapes of rubbiſh, her conſumed houſes, a multitude of which are raked in their owne aſhes. Here a poore forſaken Chimney, and there a little fragment of a Wall, that have eſcap't to tell what barbarous and monſtrous wretches there have beene here. Curſed be their wrath, for it was fierce, and their rage, for it was cruell. But bleſſed be our GOD for ever, that did not give us over as a prey unto their teeth. Oh bleſſed be our God for evermore, that kept us from ſuch endleſſe and unſatiable rage as theirs was; Who when wee had no helpe nor hope left, wrought out a great ſalvation for a poore people. Me thinkes I could dwell here, but that the time runs, and there is a ſecond obſervation, to which I am enforc't to haſten.

Doct. Be the wrath of wicked men as endleſſe and unſatiable as it will; though it have no limits in it, yet the LORD ſets limits to it; and fetches praiſe and glory to himſelfe from it.

The obſervation as you ſee, conſiſts of two parts or two branches. Firſt, God ſets limits to the wrath of wicked men. And ſecondly, he fetches glory from it. I wil proceed with them diſtinctly and in order.

1. Branch. Sometimes the Lord ſets limits to the wrath of wicked men: though hee permit a parcell of it to breake out, yet the remainder hee reſtraines, as you have it in my Text. Although their rancour have no bounds within, yet GOD ſets bounds to the externall exerciſe of it. Let them bee as outragious as they will, and let them briſtle while they can; the Lord hath them in a chaine, and hee will take them ſhort at his pleaſure. The Heathen rage, ſaith holy DAVID, Pſalme 2.1. their paſſions boyle within their boſomes, that is, the working of their ſenſuall pride; and then they plot, and they imagine how to vent, and how to wreake this rage of theirs, that is the working of their intellectuall part. But doe they execute it? No, GOD will not ſuffer them. Their policy and fury doth melt away, and come to nothing; they imagine a vaine thing. The wrath of the ASSYRIAN was exceeding great, ſo great that GOD himſelfe takes notice of it, 2 KINGS 19.27. I know thy abode, ſaith hee, thy going out, and thy comming in, and thy rage againſt me; Hee takes it as againſt himſelfe, becauſe it was againſt his People. The enemie was full of rage, and on hee would againſt the Citie, and meant to doe great matters. But marke what followes: I will put my hooke into thy noſtrills, and my bridle in thy lips, and turne thee backe by the way by which thou cameſt. And with reſpect to this ſaith the holy Prophet here: Surely the wrath of man ſhalt praiſe thee, the remainder of wrath ſhalt thou reſtraine.

I ſhall enlarge my ſelfe no further here, but appeale to your experience. This day (my Brethren) was this SCRIPTURE and this point of Doctrine fulfilled in your eyes. How full of rancour thoſe malicious wretches were who came againſt this poor Town, your ſelves who heard their railings and their bitter threatnings, who ſaw and felt their cruel deeds, can tell. They came upon you with an open mouth, and thought to have devoured you ſuddenly, but GOD would not ſuffer them. You ſaw (my brethren) many of you who are here beheld it; they came over your Workes, and the Line that you had made, and you could not hinder them. But GOD had made a line within yours, and over that they could not get, beyond that they could not paſſe. And certainely if ever GOD did bound and limit furious men, if ever he did ſay unto them as the Pſalmiſt perſonages him, ſpeaking to the Sea: thus farre you ſhall come, and no farther; Hee did it here in this place. You have ſeene it my beloved, you have found it by experience; and ſo you have reaſon now of any people in the WORLD to ſay, the wrath of Man did GOD reſtraine. Somewhat indeed hee ſuffered them to vent and to bring to execution, upon our friends, upon our Perſons, upon our houſes and eſtates; But the remainder hee did reſtraine.

Reaſon. And this hee hath done, and will ever doe, becauſe hee ſees his people cannot beare the utmoſt of the wrath and rage of wicked men. If hee ſhould ſuffer all the weight thereof to lye upon them; either they would reach forth their hands to evill, or elſe their hearts would faint and ſinke under it.

Beloved, God is very tenderly affected to his poore people, (I ſpeake it after the manner of men) and therefore though hee ſuffer them ſometimes to have a taſte of the rage of wicked men for their correction: yet when they lay it on without meaſure, hee conſiders with himſelfe, as once he did concerning Ephraim, Ieremie 30.20. Hee is my ſonne, hee is my pleaſant childe ſtill. And therefore when hee ſees his pleaſant childe about to faint, and when the enemies are ready to devoure his people, then his bowells worke within him, and out hee cryes, hold there, no more, I can ſuffer it no longer. Sometimes indeede hee goes away, and leaves his children in the hands of wicked and ungodly men to ſcourge them. But when hee heares them crye and roare, ſo that they are about to ſwound: then hee comes running in and ſayes, Comfort yee, comfort yee my people, they have received double. You mercileſſe and cruell wretches, you have given my Children double, twice as much as they can beare: and ſo hee falls a kiſſing them to fetch life in them againe.

And ſo mee thinkes I ſee the Lord come running in among the mercileſſe beſiegers of this place, and crying out as Iſa. 3.15. What mean yee that yee beate my people in pieces? What doe you meane to doe to them? What doe you purpoſe to reduce this Towne to nothing; to conſume it all to aſhes? to butcher all my people here, ſo that I ſhall not have ſo much as one left? Is that your reſolution and intent indeed? I have permitted you to wreake a great deal of your rage upon the houſes and the perſons of my poore ſervants; But what doe you intend to burne all, and kill all? So that there ſhall not bee a houſe ſtanding, nor a SAINT alive here? I cannot beare it: no, the remainder of your rage muſt I reſtraine. And thus you ſee GOD limiteth the wrath of wicked men, which is the former member of the point.

2 Branch. And as he limits it in part, ſo that part of it which hee doth not limit, he turneth it to his owne praiſe, and fetches glory to himſelfe from it. Surely the wrath of man ſhall praiſe thee, ſaith the Pſalmiſt here, ſo much as is permitted unreſtrained, ſhall bring honour to thy Name; and the remainder, &c. Although the wrath of man doe not accompliſh the righteouſneſſe of God, it doth accompliſh the glory of God. The Lord (as he deſign'd to doe) gat honour out of Pharoah's rage, and out of the Aſſyrians rage, againſt his people. And I am confident hee will have honour out of the wrath and rage of his and our malicious enemies againſt this place. Thus hee hath done heretofore, and will doe to the worlds end. But you will interpoſe and aske mee now, Which way doth the LORD fetch praiſe out of the wrath of wicked men againſt his people? I anſwer, principally, two wayes.

Firſt, Hee fetches praiſe and glory from the rage of wicked men againſt his people, as it commends the greatneſſe of his owne power. For it is a great thing that the LORD ſhould keepe his people notwithſtanding all their fury. That though there be enough of the Malignant Church to devoure the Militant, to eate up GODS people as a man would eate bread. And though they bee ſo full of bitterneſſe and wrath againſt them as it is poſſible for men to be, GOD ſhould preſerve them notwithſtanding ſafe and ſound in the midſt of theſe men. That hee ſhould keepe them (as hee doth ſometimes) unſinged and untoucht in a fournace of wrath, heate hotter then ordinary; This ſetteth off the glory of his power.

Secondly, God fetches praiſe and glory to himſelfe from the rage of wicked men againſt his people; as it doth accidentally commend the excellency of the graces which hee hath beſtowed upon them. Is it not very much (my brethren) that the Saints ſhould ſtand it out, and be upright; notwithſtanding all the ſpite and fury of ungodly men againſt them? That all their malice, all their rage, and all their threatnings, ſhould not cauſe them to deſert or to deny the Cauſe of God, no nor to droop or faint under it? Have not the ſpirits of the Saints of God been admirably ſtrengthned and upheld in theſe latter times of triall, when there were no outward meanes appearing to the eye of ſence or reaſon, and when there were no hopes left? Is not the grace of God by which they were upheld (then he you) a glorious thing? Hath hee not much honour by it? It was an honour to the Lord that Iob continued conſtant and patient, notwithſtanding all the malice of Satan and his Inſtruments, and the worſt that they could doe. It glorified the grace of God in him. And therefore God me thinks doth vaunt and pride himſelfe in this pretious Saint of his, in that ſpeech of his to Satan, Iob 2.3. Haſt thou conſidered my ſervant Job, that there is none like him in the earth, and ſtill he holdeth faſt his integrity? Though thou haſt done thy utmoſt to him, hee hath not done as thou didſt wickedly ſuggeſt hee would, hee hath not yet deſerted or denyed mee: No, ſtill hee holdeth faſt his integrity.

And ſo the Lord doth ſeeme to ſay in theſe dayes to the malicious enemies of his people: Looke upon thoſe Saints of mine, though you have plundred them, and ſtript them, and turn'd them bare and naked to the mercy of the World, though you have impriſon'd them, though you have threatned them with death it ſelfe, they never yeelded or complyed with you, they never took the curſed oath that you endeavoured to impoſe upon them; they never yet denied me nor my cauſe; but ſtill they have held faſt their integrity, though you have ſhewed the utmoſt of your rage and ſpight againſt them. Were not the rage of wicked men declared againſt the Saints of God, the glory of his power, and grace, could not be magnified and ſet off, as now it is. But now the wrath of man doth praiſe him.

Vſe 1. Now to apply it very briefely, Is it ſo that though the wrath of wicked wretches have no limits in it, yet the Lord ſets limits to it? Why then I ſay as David touching the Philiſtine, let no mans heart faile him by reaſon of the rage of theſe men. Let them fume, and let them ſtorme, and let them ſwell even till they burſt with inward fury; they ſhall doe but what the hand and counſell of God determined before to be done. When they have done what he determines, they ſhall not move one jot, they ſhall not ſtirre an inch further. And why then are you ſo affraid of the oppreſſor as the Prophet ſpeakes, and forget the Lord your maker, who limiteth and boundeth their fury? Oh you of little faith, wherfore doe you doubt?

Why will you ſay, though God reſtraine the wrath and rage of wicked wretches many times, yet at ſome other times he permits it to break out in a very great meaſure: and ſo wee have cauſe to bee affraid of it? Yet here is comfort ſtill (my brethren) for that which hee permitteth unreſtrained, he turneth to his owne glory. And ſhall we not take ſweet encouragement in this, that God is glorified, though our ſelves ſuffer? Should wee not cheerefully endure a little of their rage, ſo the Lord have honour by it? Should wee not preferre his glory farre beyond our owne quiet? So that you ſee wee want not ſomething to ſupport us every way, and however matters goe. If God reſtraine the wrath of wicked wretches, wee have eaſe, if hee permit it unreſtrained: he hath praiſe. And this is not an empty notion; rais'd by fancy, but a certaine thing, there is no doubt, no queſtion to be made of this; and hence the Holy Ghoſt hath ſet a ſurety on it in my Text; Surely the wrath of man ſhall praiſe thee, and the remainder of wrath ſhalt thou reſtraine.

Well then, (my brethren) in the ſecond place, ſince the Lord will have it ſo, ſince hee hath ſaid it ſhall be ſo, let the wrath of man praiſe him. There hath been much of the envenom'd rage of wicked men let out againſt this poore Towne. Oh let us praiſe the Lord that kept us unconſum'd in the heat of their fury; that when the Towne was ſtorm'd ſo deſperately (as you know it was) for ſo many dayes together, God kept you, who are here before him, in that ſtorme, and did not ſuffer any of that haile to fall upon you. That when others fell by the Bullet and the Sword, your bloud was pretious, and your lives were deare to him. Say now as Hezekiah, Iſaiah 38.19. O Lord, the living, the living they ſhall praiſe thee, as we doe this day.

Nay, that GOD did not keep your bodies onely, but your ſpirits too, that he upheld them with unſhaken reſolution in the mid'ſt of ſuch danger. That hee united you ſo firmly all together, who notwithſtanding were not all of one minde, nor one way. That all the violence and rage that was declared againſt you, was ſo farre from cauſing you to deſert the Cauſe of GOD, and to give up the Towne into the hands of thoſe that fought againſt it, as that it made you to renew your reſolutions to ſticke the faſter to the Lord, and to his Cauſe, to fight it out in the midſt of fire and bloud. Here certainly, the wrath of man doth praiſe the Lord; the wrath of man ſends us occaſion to ſing the praiſes of our God forever.

And if wee ought to praiſe the Lord with reference to that part of the wrath of man which he let out, much more with reference to that which hee reſtrain'd. Oh here was mercy to be ſpoken of to all ages, that God ſets limits to the rage of theſe men. That when they ſet their heart as the heart of GOD himſelfe, he made them know they were but men. That when they ſaid of this poore Towne, Fall on, and take it, for there is no reliefe for it, there is none to deliver it; that when they were about to enter, GOD put his hook into their Noſtrills, and his bridle in their Lippes, and carried them another way. Brethren, you may reflect upon the time when you ſtood looking out at the Windowes, and crying as the Mother of Siſera, Iudges 5.28. Why is the Chariot ſo long a comming? Why doe the Wheeles of the Chariot linger? Why is Reliefe ſo long a comming? Why doth it ſtay and linger thus? Why doth it meet with ſuch procraſtinations and delays? And in the end concluded, that there was no helpe for you, but you ſhould ſurely periſh by the hands of theſe men. And when your hearts were gone, and hopes were gone, when you were in the Wilderneſs, where if you met with any good or any comfort, it muſt come from Heaven: then GOD came in, and ſpake comfortably to you: Oh thinke upon the time when you gave your ſelves for loſt, and on a ſuddaine ſome came running in and told you, Reliefe is come. Oh was not that a ſweet and welcome word, Reliefe is come? Were you not as Iſrael was in ſuch a caſe, like men that dreame? Did you not doubt this happy tidings was onely fancied and conceited in a Dreame, and that there was nothing of truth and reality in it? It was ſo farre above your hopes, and beyond your expectations. And now, my brethren, I beleeve your hearts are very much enlarged and ready to breake out into the praiſes of the Lord. Mee thinkes I heare you put the queſtion to mee, what ſhall wee doe to make it to appeare that wee are ſenſible of this mercie? I give you ſome directions in a word, and I have done.

1. I acknowledge the reſtraint of our malicious enemies to bee of GOD. That it was hee, and he alone that ſet limits to their ſiege. Say not, it was the valour or the skill of the COMMANDERS, it was the courage of the SOULDIERS (though many of them did beyond the race of men, and deſerv'd as high applauſe and commendation as inſtruments are capable of) but rather ſay, their wrath and rage did GOD reſtraine. And truly GOD was viſibly and admirably ſeene in this buſineſſe. For when our Line was almoſt empty of Defendants, and when the bodies of your enemies were not reſtrained by any thing that you could either doe or ſee, the LORD reſtrained their ſpirits, as the PROPHET ſpeakes in the Verſe that follows next ſave one upon my TEXT, ſo that they had no hearts to come on. And therefore now let all your bones cry out and ſay, LORD none is like to thee, that wee are yet unbroken. Let all your houſes ſay, LORD none is like to thee, that wee are ſtanding. Let all your Wives and Children ſay, LORD none is like to thee, that wee are living. They were not Workes, they were not Gunnes and Souldiers that preſerved us, and deſtroyed our enemies, but their wrath did God reſtraine, and therefore let the Lord and he alone have all the glory.

2. Endeavour to bee large to him in duty who hath beene large to you in mercie. There was a time you know when you were ſhut up by your enemies, who kept you in on every ſide, when you were held within a very narrow compaſſe. But now the LORD hath ſet you in a large place. Oh let your hearts I pray you bee enlarged to him in praiſes, and let your hands be enlarged to him in ſervice. Oh doe not goe, but run the wayes of his Commandements, now he hath ſet you thus at liberty. Doe not thinke it is enough to walke on in an ordinary track of duty, but ſtrive to doe 〈 in non-Latin alphabet 〉 as Chriſt ſpeakes, ſome ſingular, fine, excellent, ſome extraordinary thing, and to abound in the worke of the LORD, who hath laid out the riches of his mercie on you.

3. Improve and lay out all that you have left for GOD, and beſtow it all upon him. Beloved, GOD hath given you your ſomes, your wives, your children, your eſtates, your lives. If you have any thing, he gave it you the ſecond time, hee renewed your tenure in it this day. If hee had but let looſe the enemie, and if hee had not mightily reſtrained him, in all appearance you had loſt all. You may truly ſay to GOD as David doth, thou art the God of our life, and therefore now live to him: Thou art the God of our ſtrength, and our we with, and our comfort, and therefore lay out all for him.

4. Let all thoſe Vowes and Covenants which you made to God in dayes of miſerie, be remembred and obſerved in dayes of mercie. Surely the wrath of man ſhall praiſe thee, the remainder of wrath ſhalt thou neſtraine; and then the next words are, Vow unto the Lord and pay it. Brethren I make no queſtion when you look't for nothing elſe but death and ruine, you engag'd your ſelves to God by many obligations. Oh how obedient and how holy you would be, if he would but deliver you this once, if hee would ſave you from this death onely. You told the Lord a very fuire tale. But ſay my Brethren, have you paid thoſe Vows? have you made good thoſe Obligations? or did you onely flatter with him, as wee are wont to flatter men to attaine our owne ends? May that bee ſaid of you which David notes of Iſrael, Pſalme 78.36. When hee slew them, they ſought him, &c. Nevertheleſſe, they did but flatter him, their heart was not right with him, nor were they ſtedfaſt in their Covenant? Well, bee aſſured God will not flatter, hee will not dally with you when hee comes about againe. Praiſe, and Obedience, and Thankfulneſſe was due, before you made theſe Vowes to God; but you have made it doubly due, by laying on your ſelves ſuch ſacred Bonds as theſe are. And have you broken theſe Bonds? I feare when you examine what your wayes have been, ſince you had reſpite, you will acknowledge you have broken them indeed, and deſperately caſt away theſe Cords from you. I will not ſhake my Lap at you, as Nehemiah ſometimes did, nor ſay as hee, Chapter 5. Verſe 13. So God ſhake out every man from his houſe and from his labour, that hath not kept the promiſe that he made with God at that time; Even thus let him be ſhaken out and emptied. No, that bee farre from mee. But I will rather ſay as holy Hezekiah in another caſe, The good Lord pardon every one, that hath not kept his ſolemne Vowes, and remember not his breaches, to avenge the quarrell of his Covenant on him, when the next day of Viſitation comes.

5. Endeavour to perpetuate the memory of this mercy, write it upon the Lintells of your doores, upon the Palmes of your hands, upon the Tables of your hearts, relate the ſtory of it to your Children, that ſo the Generations that are yet to come, may bleſſe the Lord; that you may keep the Praiſes of your God alive, even to the worlds end. Oh let not ſuch a ſweet and precious mercy dye with you. Let not that bee charged upon you which DAVID chargeth upon Iſrael, That you forget the workes of God, and the wonders that hee hath ſhewne you. That you forget the time when the Enemy was entring, and God ſent Reliefe from Heaven, and reſtrained his fury. Oh let this day bee alwaies ſolemne to you, a day of gladneſs, and of Feaſting, and a good day, to all generations. I ſay as God unto Ezekiel, Ezek. 24.2. Write the name of the day, even of this ſame day, the eleventh of MAY, the Enemy of our Religion, and of our Liberty, and Peace, ſet himſelfe againſt TAUNTON this ſame day. The God of Heaven ſhewed himſelfe for TAUNTON this ſame day. Hallelujah, Salvation, and Honour, and Glory, and Power, and Might, and Dominion, and Everlaſting Praiſe be unto Him that ſits upon the Throne, and to the Lamb in all the Churches of the Saints for ever and ever, AMEN.

FINIS.