A sermon, preached at Kingston upon Hull: upon the day of thankes-giving after the battell, and that marvailous victory at Hessam-Moore, neare Yorke. / By J.W. B.D.

A SERMON Preached at Kingſton upon Hull, upon the day of Thanksgiving, after the BATTELL; and that marvellous Victory, at Hessam-moore, neere YORKE. Ezra. 9. The laſt clauſe of the 13. and 14 verſes,

And hath given ſuch deliverance as this. Should wee againe breake thy Commandements, and joyne in affinity with the people of theſe abominations? &c.

THe people of Iſrael ſaw that they were in evill caſe, when they were to make the whole number of bricks, and yet want ſtraw, Exod. 5.7.8. and in what caſe may 〈◊〉 Miniſters of the Goſpell thinke themſelves to 〈◊〉 that are to compoſe their whole number of Sermons, and yet went bookes: Such hath beene the m • ery of the parts of my acouſtomary reſidence: that not onely our goods within, nor our cattell without our apparel to cloth us, or our • ands & livings to ſeed us, can ſuffice their inſatiable inhu • nin; and miſerable ingluviouſ • eſſ • , but the very wealth of our callings, the fruits of many cold winters, and hot ſummers ſtudies, ou • books, our maniſcripts, our whole Libraries are def • ced, plundred, (I may not ſay ſtollen, that is out of uſe,) burned or tor • e in peices, or for the honour thoſe creatures give to the ſubject matter therein contained, they uſe them to give fire to their Tobacco pipes, or for worſe offices; In qualia incidimiu tempora? was the complaint of the glory of the Roman language long agoe: Lord into what manner of times are we ſa •• en? • urely wee may uſe the words of the Prophet, Lamentations 1.10. The enemy hath ſtret • hed out his hand over all our pleaſant things. and as for us we ſigh, and are in heavin • ſſ • , whilſt the preſent • ries in the Church of God, ſay like thoſe of old, Lament. 1.16. Let us 〈…〉 certainely this is the day we looked for: we have 〈◊〉 and ſeene it. Oh but let our comfort be this, God will certainely ſay to their wickedneſſe, as to the waves of the Sea: Iob 38.11. Hithert, ſhalt thou come, and no far her, and here ſhall thy proud waves be ſtayed, and call to mind this of the good Prophet, Ieremiah, in the great diſtreſſe of the Church of God, Lam. 3.31, 32. The Lord will not forſake for ever: But though he ſend affliction, yet will he have compaſſion according to the multitude of His mercies: but I draw nearer the words of the text.

This Book in which lies the words of our text, is ſtiled the Booke of Ezra, and no doubt but was penned by him: would you know who this Ezra was? you may reade Chap. 7.12, He was a Prieſt, a Scribe of the Law of the God of Heaven, one that coppied out the Scripu • es and the Law of God revealed from Heaven; a man inſpired with the Spirit of God, a pious man, a famous inſtrument for the good of Gods Church, and a great promoter of reedifying of the ſecond Temple, what the Prophet Ieremiah had foretold, Ezra the Prieſt lives to ſee performed, and that in a twofold reſpect. Firſt, in regard of the returne out of the captivity of Babylon. Secondly i • regard of the building of the ſecond Temple, for the returne of the captivity. Ier. 29.10. After ſeaventy yeares be accompliſhed at Babylon, I will viſit you, and porfor ne my good word towards you, in cauſing you to re • urne to this plaoe: yea, and to that end that wicked men may ſee; that it is no privil • dge to be an inſtrument of puniſhing the people of God. Jeremy 25.1. at that time when J deliver you, I will puniſh the King of Babylon, and that Nation, 〈…〉 their iniquity. In the 〈…〉 , long agoe; and that the Nations may know, that the words of the Prophets were not wind • , I will bring againſt that La • d all that Ieremiah hath propheſied against it, and againſt the Nations. That returne. I ſay, which Ieremiah foretold, Ezra lived to 〈◊〉 , Ezra 2.1. Ezra 8.1. And ſome of thoſe 〈◊〉 that went 〈◊〉 with Ezra Oy •• may read of Ezra. 7.6, 7.

Secondly, for the building of the Temple, you may read, Ezra 1, 1 2, 3. foretold alſo by Iſaiah, Chapt 44. laſt, that ſayes of Cyrus, he is my Shepheard, and ſhall performe all my pleaſure: Even ſaying to Ieruſalem, Thou ſhalt be built, and to the Temple thy foundation ſhall be land; And 〈…〉 City and let goe my Captives not for 〈…〉 No 〈…〉 fold for 〈…〉 ſhall be 〈…〉 Na • , he was ſo farre ſtcan taking any price 〈…〉 ward, that he canfed much to be given to them, Ezra 1.4. Whoſoever remaines in any place where he 〈…〉 of his place 〈…〉 with 〈◊〉 , and with gold, with good 〈…〉 the 〈◊〉 will offering for the Houſe of God that is 〈…〉 This 〈…〉 that the hea •• s of King • 〈…〉 the hand of God, and what 〈…〉 they ſhall performe.

Secondly, that he can make ſtrangers to 〈◊〉 truth the favourers of his Church, as 〈◊〉 to pro • ate his honour.

Thirdly, and laſtly, 〈…〉 they 〈◊〉 need to bring 〈…〉 . God ſo over-rules the King of Perſia, that when the period of the perſecution of Gods people is come, they ſhall come out: But after ſuch a delivery as this, ſayes Ezra, ſhall wee againe break his Commandements? and after ſuch a delivery 〈◊〉 , ſhall we again break thy Commandements?

In the Text, not we theſe five poynts.

Firſt, a gracious Commemoration.

Secondly, a pious Interrogation.

Thirdly, a particular Explication.

Fourthly an Expoſtulation.

Fiftly, the effect • , and they are two.

A gracious Commemoration, And hath given us ſuch 〈…〉 as this.

A pious Inter rogation, Should we again break thy 〈◊〉 .

A particuler Explication. And joyne in affinity with the people of theſe ab 〈◊〉 nations.

An Expoſtulation, Woulaſt then not be angry. The effects ſollow.

The viewing of the fort • er ſhould reſtrain us from the latter: and Gods unſpeakable mercy work upon our obdurancy. Of theſe then in Order: and firſt of the gracious Commemoration, or the rehearſall of his gracious dealing with his people, in giving them ſuch deliverance as this. And hath given us ſuch deliverance as this.

In the Text mention is not onely made of a Deliverance, but magnified with an emphaſis, of ſuch a deliverance; ſuch deliverance as this. Many a time did God deliver his people, but ſuch a deliverance as this, ought to be of ſpeciall notice. Many a time God did deliver them, as we may ſee in the Book of Iudges: but yet which was ſuch a deliverance as this? The deliverance out of Egypt was a more miraculous deliverance, but not ſuch an eaſie and peac • able deliverance as this.

When God will puniſh, it's be that delivers into the hand of the enemy, Iudg. 2.14. When Gods anger was hot after the death of I • ſhua, it was he that delivered them into the hand of the ſpoyler, that ſpoyled them: but when he would ſhew mercy, he alſo delivers them out, ſometimes by miracles, ſometimes by the ordinary means of men, Judges 2.16. Though he thus whipped them, nevertheleſſe he rayſed up Iudges which delivered them out of the hand of theſe that ſpoyled them. Yet amongſt many of their deliverances we ſhall in divers reſpects not finds ſuch a deliverance as this: And hath given as ſuch deliverance as this.

In which words we have three things to explaine.

Firſt, what is meant by this deliverance.

Secondly, let us ſee in what reſpects it is ſo emphatically magnified with ſuch a deliverance.

Thirdly, and laſtly, how God was ſaid to give them ſuch a deliverance.

I anſwer, firſt, that this Pronoune (this) notes out in that firſt poynt ſome particuler deliverance.

Secondly, that this particuler deliverance was their freedome from the ſeventy yeares captivity in Babylon, Ezra 2.1. Ezra 7.13. Thus you briefely ſee what this paticuler deliverance was.

Secondly, let's ſee in what reſpects it's ſo emphatically magnified, (with ſuch a deliverance) We may obſerve that it's worthy an emphaſis in theſe five reſpects.

Firſt, in regard of the freeneſſe of it.

Secondly, in regard of the peaceableneſſe of it.

Thirdly, in regard of the honourableneſſe of it.

Fourthly, in regard of the faſeneſſe of it.

Fiftly, and laſtly, in regard of their Accommodation with all conveniencies.

Firſt, inregard of the freeneſſe of it, ne mine cogene, nemine propaguante, no man forcing rt, no man fighting • or it, Ezra 9.9. He extended mercy to us in the fight of the Kings of Forſia, three of their Kings ſeverally one after another freely decreed it: firſt Cyrus, Ezra 1.1. in the very 〈…〉 of his raigne hee makes a Proclamation for it. 〈…〉 of the Records, finding that 〈…〉 , makes a ſecond, Ezra 6.1. Yea, and this Decree was made ſo ſtrongly, and backed with ſuch per •• ty, if not obſerved, Ezra 6.11. That whoſoever ſhould alter this word, the timber was to be palled 〈◊〉 from his houſe, and ſet up for a Gallowes, and be hanged thereon • and not onely ſo, but the houſe it ſelfe was to bee made a Dung-hill: Yea, and the freenes of Dar ••• his ſpirit was ſuch for this delivering, and the Temples re-edifying, that he commanded it ſhould be done with ſpeed. Thirdly, Artaxerxes, Ezra 7.12, 13. He made a Decree that all the people of Iſrael that would goe with Ezra, and with the Prieſts and Levits, they might goe: thus we 〈◊〉 the freeneſſe of it, whereas other deliverance were not wrought without bloud and compulſion from captivity.

When Lot and his people were taken Captives in the overthrow of the Kings of Sodo •• s and Go •• orah, Abraham his Vncle delivered him; but it was nt without blowes and bloud-ſhed, Geneſis 14.14, 15, 16. Abraham armed 318. of his trayned Band, and he and his ſervan • s devided themſelves againſt the enemie by night, wherein he ſhewed both his wiſedome, and skill, in comming upon them in ſo many ſeveall companies, and by night, in pur ••• ing them at ſuch a time as they leaſt • uſpected an onſet. And he brought 〈◊〉 back, the women, the people, and off the goods. Againe, Judges 3.8. when Iſrael had provoked God anger by their unlawfull marriages; and their Idolatry, he ſold them into the hands of Cuſham-ziſhathaim King of Meſopotamia, to whom they were in bondage and ſlavery eight yeares; and when they cryed, hee rayſed Othniel up for a deliverer: but not without warre, and bloud-ſhed, and conſtraint, v. 10. And Iudges 4.3. when they ſinned againe, God puniſhed againe, and delivered them into the hands of Jabin King of Canaan for twenty yeares. Deborah and Barak delivered them, but not freely, but by a ſtrong hand, and by bloud, verſe 15. I might inſtance in many, but what need we more. Thus we ſee what a deliverance this was in regard of the freeneſſe of it no jarre, no warre no bloud-ſhed.

Secondly, in regard of the peaceableneſſe of it. Though Pharach had conſented to let Iſrael goe out of the bondage of Egypt. Exod. 11.31. Riſe up, and get you forth from among my people, &c yet for all this they went not away peceably, but with much murmuring and purſuit, Exod. 14 and 5; The heart of Pharaoh, and his ſervants were turned againſt the people: and verſes 8, 8. Pharaoh and the Egyptions purſued after them 1 and all the horſes, and Charriots of Pharaoh, and his horſemen, and his Army, and overtook them incamping by the ſea. Here was no ſuch thing in deliverance out of this Egyptian ſlavery, as was in the deliverance from the Babyloniſh Captivity.

Thirdly in regard of the honourableneſſe of it, they were not ſent away ſtript branded, or diſhonoured or with diſgrace, or in confuſion, but upon conſultation had with their Prieſts, and Elders, and the moſt honou • rable amongſt the Perſians reflecting upon them, and the better tanks together with the Poorer, marched out orderly.

Fourthly, in regard of the ſafeneſſe of it: no enemies at their comming out no Amelcks in the way, no ſuch wilderneſſe drought, fiery Serpents, or a forty yeares journey, as from Egypt.

But Ezra 7.9. Vpon the firſt day of the firſt moneth, they began to goe up from Babylon, and upon the firſt day of the fifth moneth were at Ieruſalem, according to the good hand of God upon Ezra, and Ezra 8.22, 23. I was aſhamed to require of the King an Army, and horſemen, to helpe us againſt the enemy in the way, becauſe we had ſpoken to the King ſaying, The hand of our God is upon all them that ſeek him in goodneſſe: but his power and Wrath againſt all them that forſake him. And humbling themſelves before God by faſting and prayer, God did ſo preſerve them, that no enemy in the way troubled them: but verſe 31. The hand of God was ſo upon them, that he delivered them from the hand of the enemy, and of ſuch as layd wayt by the way.

Fiftly, and laſtly, in regard of their accommodation for all conveniences, Ezra 1.4. Whereſoeve they ſojourned (as you have heard) the men of that place were to accommodate them with ſilver, gold, goods, beaſts; beſides the free-will offerings of the houſe of God. And Ezra 7.15, 16. Ezra was to carry over ſilver and gold, which the King and his Counſellors had freely offered to the God of Iſrael, and all the ſilver and gold that he could finde in the Province of Babylon. And verſe 19. They were to take back all the Veſſells of the Temple which Nabuchadnezzer had plundred from thence. And verſe 20. If any thing elſe were neceſſary, it ſhould be payd out of the Kings Treaſures. Caſt all theſe things together, and then tell me, if it might not well be emphatically expreſſed with ſuch a deliverance as this. And hath given as ſuch a deliverance as this.

The third poynt is, that God gave this deliverance. How did he give it?

Anſwer. By working upon the hearts, and minds, and ſpirits of the Kings of Perſia, freely to grant it; which lets us ſee how the hearts of Kings are in the hands of God, to move when, and what he will, Ezra 1.1. The Lord ſtirred up the ſpirit of Cyrus, King of Perſia, that hee made a Proclamation, &c. v. 3. Whoſoever would go up to Ieruſalem to build the Temple, he might. And Ezra 6.9. ſee how God ſtirred up the ſpirit of Darius to ſecond this. And Ezra 7.13. Artaxerxes had his heart alſo ſo wrought upon by God for his peoples good, that he made a Decree in his time to the ſame end. Thus you ſee in brevity how God gave ſuch a deliverance as this. And hath given us ſuch deliverance as this.

This may teach us when we are in captivity, priſon, or miſery, not to exclude Gods hand from working our happineſſe. If friends intercede, yet are they ſtirred up of God. It is he likewiſe that inclines the hearts of the Captivators to hearken to their requeſts, over-ruling their ſpirits for his owne honour, and his peoples peace, ſo that we may ſay to ſuch inſtruments, as David to the widdow of Tikoab, when he inſtructed her firſt, and then imployed her for the reducing of Abſolon into his fathers favour, 2 Sam. 14.19. Is not the hand of Ioab with thee in all this? So may we ſay, is not the hand of god with you in all this?

And now from their ſuch deliverance, give me leave a little to looke upon our late deliverance; which when we have diſcourſed a while, we ſhall finde worthy an emphaſis, and (a ſuch deliverance) too: Concerning which, take this halfe a dozen of poynts. Firſt, the name of the enemy, to whom in ſome places no leſſe than a ſecond Caeſarian fortune, veni, vidi, vici, came, viewed, and overcame. Some Dung-hill ſpirits, and daunted hearts were vanquiſhed with ſhewes, never came to blowes: the many advantages the enemy gained by treachery, celerity, and vigilancy made them looked upon by ſome as formidable. Their Treachery breakes vowes, promiſes, and covenants, as Sanpſon did his threeds of Tow; and ſo they may gaine their owne ends, they conſcience not the medinums, but often uſe inhumane cruelty to a ſtooping and ſubmitting enemy, which one day ſhall more diſadvantage their deſignes than all their policies have put them for ward.

Secondly, Celerity, ſeldome monething it upon any one deſigne, or grazing their Quarters too low in any corner of the Kingdome, but by ſwift motion viſits one Countrey after another, dividing the prey, and taking the ſpoyle of what they never ſweat for. If any victory for our impiety, it is approved to the utmoſt: whence wee might ſurely learne ſomething.

Thirdly, and laſtly, their Vigilancy in ſcouting by horſe, and intelligence by foot, which are the two eyes of an army to look into the very bowells of an enemy. How advantagiouſly of late did they chuſe out their ground upon which God would have them receive their overthrow? no doubt more buſied to finde out thoſe than him. How ſuddainly did their Allarme reach the enemy: which put the chiefe Commanders to an haſty collection of their ſpirits? how furious their firſt aſſault? how gradually did god abate their pride? It puts me in minde what I have read of the French, that in the firſt onſet they are more than men; but ever after leſſe than women. God would let man ſee that an Arme of fleſh could not prevaile againſt him. Though in their preſumption they thought to have devoured up all with open mouth. but they ſought againſt more than they ſaw, not more than they felt, againſt a Deity, who made an impreſſe upon their impiety, and was pleaſed to give his poore people victory againſt all their Treacherie, Celerity, and Vigilancy.

Secondly, ſuch a delivery, if we conſider their quantity: But thi • wee cannot expreſſe punctually: ſome relate 20000 ſome 23: thouſand, ſome much more, but magnus minimus, the leaſt number great. Yet was God pleaſed from all theſe to deliver us; and as the Pſalmiſt hath it, When they would have eaten up our fleſh, they ſtumbled all fell, and all the men whoſe hands were Mighty, found nothing.

Thirdly, ſuch a delivery, if we reſpect their quality: men of s • ill, men of will, yea, and men of ill too; men of cruelty, men of bloud, men as yet not ſatiated with the bloud of the Saints, many of them forraigne and ſavage beaſts, in the ſhapes of men: others of them bloudy, obſtinate, and malicious Papiſts, who are glad to ſee the day they may be looſed out of their Collers, to worry ſuch as have for many yeares kept them in by the power of good Lawes: yet themſelves even then had ſmall cauſe to complaine, for they were layd upon them with a gentle hand: but alas now who feeles not the miſery of that undeſerved clemency? many others their aſſociates ſtrengthen their hands againſt them innocent, and faithfull in the land, whoſe conſciences can aſſure them before that great Tribunall, that they are forced to ſtand up as true Engliſh hearts for their lives, for their liberties, for their religion, for their tender poſterity, that are but themſelves renewed, and ſhould beare their names; yet they will not ſee the bent of thoſe to whom they aſſociate, but help unnaturally with fire and word to waſte the land of their nativity: the very heathen may riſe up in judgement againſt them for this: What though theſe tell us how they hate Popery, and are as much for the Proteſtant Religion (truely called Catholike) as the beſt. We may anſwer them in St. Auſtins words in another kind, Verba quid audeo, facta dum video, to what end doe they give us ſuch words, when we ſee ſuch deeds? when they have impriſoned as many Maſſe Prieſts, as they have done painfull Paſtors, and learned and godly Preachers; and plundred as many Papiſts, as they have robbed good Proteſtants, and made as much roome for Sermons, as they have made for ſacrificing, hiſce peractis, cauſam ventibabimus, then we are willling to heare their plea, till then they doe but ſurdo canere, ſpend words upon us for their profeſſion in vaine. What though they be not ſo devoyd of reaſon, as directly to ayme at that advance: yet in directly, and by conſequence, reaſon muſt nearer informe them, • hat that faction by their meanes cannot out be ſtrengthned. And what though they gaine a bubble of honour for themſelves in their courſe, yet their poſterity would curſe them for beſlaving their liberty, Iſaiah 7.2. The Prophet tells us that Aram was joyned with Ephraim, but now Ephraim is joyned with Aram, for feare that Iudah ſhould want ſpoyling. Yet Iſaiah 8.9, 10. Mark what God ſaid by his Prophet, Gather together on heaps, O yee people, and ye ſhall be brok • n in pieces, and hearken all yee farre Countries: gird your ſelves and yee ſhall be broken to pieces: gird your ſelves and yee ſhall be broken in pieces: take councell together, yet it ſhall be brought to nought: pronounce a decree yet ſhall it not ſtand; for God is with us.

Fourthly, their reſolution, moſt of them being deſperately wicked, whom Sathan hath principled to make haſte for hell: there is no deſigne ſo deſperate as ſome of them will not attempt, though uſually they be Bulletted, and fired out of this life for it: and are ſent to meet with ſuch matches as will keep fire for ever. They will vow, curſe, & ſwear, and for fear that God ſhould forge to puniſh their ſin, they deſire him to damne them; and divers of them have dyed (with God damne-me in their mouthes:) and in their vowes would ſay, that this, or that they would doe; this, or that Towne they would have by ſuch and ſuch a time; never taking God within the liſts of their reſolves; as if they would either have it without him, or elſe never. Theſe are rebellious againſt god in their hearts, and diſobedient in their lives, and theſe their reſolutions God often infatuates and fruſtrates, that all the world may ſee their blinde and deſperate folly. Gods foyling of ſo many of theſe men, of theſe deſparate reſolves, who in their approaches ſtill march up furiouſly like Jehu, and looke as if they were Lords before blowes, who having perceived the ſiege rayſed before Yorke, bleſſed themſelves in the height of their terrour, and felt their courage riſe together with the ſiege, flattering themſelves with an undoubted hope of a moſt glorious victory: Thus farre God ſuffered the waves of their pride to grow higher, and higher: but let not him that putteth on his Armour, boaſt himſelfe like him that puts it off. Heſſam-Moore proved not a Stopford, a Liverpoole, or a Bolton, which two latter, though for a long time bravely defended, yet alas at length ſo great a multitude over-powred their ſtrength: famous little Bolton, who had twice before quelled the pride of a daring enemy, and repulſed him with ſhame; who can think of thee without ſorrow? that at the third onſet GOD ſhould let thee ſuffer; wherein one example of cruelty is to be rigiſtred to all poſterity; that when the Towne was taker, and much ſavage dealing exerciſed upon the poore, and ſo well diſpoſed inhabitants, one amongſt the reſt they piſtolled and running behinde a Table they cut his throat, and •• tched his Bible, upon which they iſſ • ed out his bloud in abundance, Ʋſque quo Domine, uſque quo This doubtleſſe was for the love they bore to the Proteſtant Religion, videat Deus, & judecet. Yet the proud waves of their wicked deſigne ſtay not here, but as bearing downe all before them, they coaſt it to another Country, till they come to their fatall foyle, where God ſeemed to have ſaid to them as to the waves of the Sea, Job 38.11. Hitherto ſhall thy proud waves come, but no further, here ſhall you bee ſtayed. They found Heſſam and harder Countrey; there was more Iron and Steele wayted for them there, more Iron and Smoak to welcome them than another place: They never dreamed of making ſuch haſte home, when they came on, as afterwards they made uſe of. Let Iſrael know, and thankefully acknowledge, that this hath GOD done.

Sixthly, and laſtly, of ſo many wording men, let us but take notice of the paucity of ſwording men, it is well knowne that we had no ſmall body at the firſt onſet, but too many of the common ſouldiers did too ſoone face about: Let them thank me for the terme, but they know my meaning; oh where was the remembrance of their vow, of their Covenant, of that Cauſe which concernes many millions of men, women and children: yet thus they backed thoſe noble, valiant, reſolute and hardy ſpirits, when they ſhould have elbowed them in the field; to whom next under God thouſand thouſands owe deſerved honour. God hath gone before us in it, therefore we may ſafely follow: He was pleaſed to give them the honour of the day, who is the giver of victories in battells. Caſt all theſe together, conſider them well, remember all their Circumſtances, and then doe but tell me, f this delivery merited not an emphaticall expreſſion too; with ſuch a deliverance as this And hath given us ſuch a deliverance as this.

Such a deliverance, by which our Conſciences are kept from thraldome, our lives from the mercileſſe cruelty of the enemy: our Townes from their robbery, our Religion (dearer than our lives) from their ſlavery, our Countrey from their inſolency, our wives and children from their tyranny. Such and no leſſe was our deliverance than this. And hath given us ſuch deliverance as this. So much for that poynt.

I come now to the ſecond, the pious interrogation, ſhould wee againe break: by Commandements? As if hee had ſayd, we did thus before the Captivity, and thou didſt puniſh us; and having had ſuch miſerable experience of the fruit of our wayes, let us not againe breake thy Commandements? Should we againe breake thy Commandements?

2. Againe: That is though we have beene in Captivity, and ſerved ſeventy yeares under the lofty Lords of Babylon, yet God having delivered us from it in great mercy, ſhould we requite him by our impiety, by breaking his Commandements? And ſhould we againe break thy Commandements?

What Commandements? ſurely in a large ſence all the Commandements, the whole Law; but more eſpecially thoſe againſt Idolatrie, and matching with ſtrangers, or the daughters of Idolaters, being of a falſe and ſtrange Religion, Deus. 7.8. Thy daughter thou ſhalt not give unto his ſonne, nor his daughter ſhalt thou take unto thy ſonne, for feare of turning him from the religion of the true God. But alas this they had done, they had matched with Idolaters, which was one of the greateſt ſinnes that Ezra bewayles, Ezra 9.2. The people tooke of their daughters, for themſelves, and their ſonnes, ſo that the holy Jeed had mingled themſelves with the people of thoſe lands. Yea, the hand of the Princes and • ulters, had been chiefe in this treſpaſſe: Yea, I doe eaſily believe, that great men are apt to lead the reſt wrong, and to treſpaſſe againſt God firſt, and the deeplyeſt, and verſe 7. he confeſſeth his owne ſinnes, and the ſinnes of his people, and of their fathers: Since the dayes of our fathers have wee beene in great treſpaſſe, untill this day: and the next words following in the Text, Should We againe joyne in affinity with the people of theſe a • hominations? And ſee what good Nehemiah ſaith to this poynt, Neh. laſt 27. Shall we hearken unto you to doe all this great evill, to treſpaſſe against our God in marrying ſtrange wives? eſpecially conſidering what a deliverance we have had.

Whence we may note that Gods deliverance of us out of former miſery, ſhould be a motive to us to make us beware of after impiety, having delivered us, ſhall we again ſinne. John 5.24. When our Saviour had cured Betheſdaes Cripple, he inſtructs him how to make uſe of this benefit, and how to behave himſelfe for after tim • s: Behold thou art made wh • le, ſinne no more lest a worſe thing come unto thee. Rather learne to ſerve God the better, conſidering what hee hath done for thee, Pſalme 50.15. Call upon me in the time of trouble, and I well deliver thee; and then what followes, thou ſhalt glorifie me. O conſider what God hath done for us, and ſhall we againe follow our drunkenneſſe, our covetouſneſſe, our oppreſſion, our parti • ll d • aling with deli quents, our treſpaſſes in doing Gods work negligently, our prophanation of the Lords day, and the like. Shall we thus requite the Lord for what hee hath done for us? oh no, leſt as Joſhua ſaid, Joſh. 24.20 to the people of Iſrael: If yee forſake the Lord, and ſerve ſtrange Gods, then he will returne and bring evill upon you, and conſume you after he have done you good. So if we returne to theſe, or the like former ſinnes, God alſo will returne to plague us after hee have done us good. Therefore take heed that we againe break not his Commandements. And ſhall we againe break his Commandements?

I now come to the third part, the particular explication of the former Interrogation, and joyne in affinity with the people of theſe abhominations. In which words we have three things to obſerve and explain.

Firſt, what is meant by theſe people.

Secondly, what by joyning in affinity with them.

Thirdly, and laſtly, what theſe abhominations were.

Firſt, what by theſe people? I anſwer, firſt generally. Secondly, More ſpecially. Generally this was common to them, with the Epheſians, and all other Gentiles, Epheſ. 2 12. That they were without Chriſt being aliants from the common-wealth of Iſrael, and ſtrangers from the Covenant of Promiſe, having no hope, and Without God in the world, That is, without the knowledge of God in the world, neither knowing what be was in himſelfe, nor what he would be to them, without the comfortable feeling of Gods ſpirit within their Conſciences, without the right rule of ſervice and obedience to him, following dumbe Idolls as they were led. For Pſalme 96.5. All the Gods of the Nations were Idols: And Pſalme 115, 4. Their Idols are ſil • er and gold, the worke of mens hands. There was but one true God, and they were all ignorant of him. In Jury is God well knowne, faith the Pſalmiſt, his Name is great in Iſrael; ſed non fecit taliter omni nationi; he hath not dealt ſo with every nation, neither have the heathen any knowledge of his Lawes.

2. More ſpecially: What theſe people were you may ſee, Ezra 9. latter part of the firſt verſe, they were Canaanites, Hittites, Perezites, Jebuſites, Amorites, Moabites; nay yet more, the Egyptians, & the Amorites: Lord how fowly was this people gone wide of thy way? with which of the abominable Idolaters amongſt the Nations had not they tranſgreſſed? Firſt, obſerve what God had commanded them, Thou ſhalt have no other Gods but me. And ſome of the learned think, that becauſe the Iewes were ſo prone to Idolatry above all other ſinnes, that the Lord put this Commandement in the firſt place: and how often doth God inculcate this in Scripture, ſhewing them the vanity, rediculouſneſſe, and inſufficiency of all other Gods.

Secondly, God had given them expreſſe charge concerning the moſt of thoſe nations in particular, that they ſhould not meddle with them for Contracts, Covenants, marriages, or the like, Deut. 7.3. Firſt when God ſhall bring thee into a land which thou ſhalt poſſeſſe, and caſt out many nations before thee: Hittites Girgaſhites, Amorites, Canaanites, Perizites, Hivites, Jebuſites, ſeven Nations, greater and mightier than thou; then were they to ſmite them, and utterly to deſtroy them, to make no Covenant with them, nor ſhew mercy unto them, nor to make any marriages with them, &c. And yet you ſee how poynt blanke they did quite the contrary with theſe nations: For firſt, they deſtroy them not, and therefore God uſed them ever after as inſtruments to plague them, and in great danger to have deſtroyed them.

Secondly, they made marriages with theſe very nations, of which they were ſo expreſſely forbidden.

Thirdly, not with one or two of them onely, but with all about them, 2 Kings 17.15. having once broken the hedge of modeſty, and obedience, they ſinned without limit, committing wickedneſſe even with greedineſſe. And when the great men, or the Princes and Rulers, had once made it an example, who had the chiefe hand in it, Ezra 9.2. the inferiours made bold ſcon the follow, till it grew ſo common, that no great matter was made of it: for communes and cuſtome of ſinne, out-faces the cry that is made againſt it.

Fourthly, obſerve that theſe ſeverall nations ſerved ſeverall gods, ſome one Idoll, ſome another; ſo that Iſrael was now for as many ſeverall gods as they had marryed wives of ſeverall Nations: and what now becomes, of Thou ſhalt have no other Gods but me?

Fiftly, and laſtly obſerve, that Iſrael had knowne, that God had caſt out theſe ſeverall nations for ſuch like ſinnes as they were now fallen into; for as the Pſalmiſt ſaith, They were mingled amongſt the heathen, and learned their workes: they joyned in affinity with the people of theſe abhominations. And ſhould we againe breake thy Commandements, and joyne in affinity with the people of theſe abhominations? So much for the firſt poynt.

Secondly, let us ſee what is meant in joyning in affinity with them.

Anſwer. It is to make marriages with them, and to be linked to them in kindred, giving their daughters to the ſonnes of the Heather, and intaking of the daughters of the heathen to their ſonnes, which affinity god had forbidden, and abhorred it; and yet this had over-ſpread almoſt the whole face of the people, Ezra 10.12. Wee are many that have tranſgreſſed this way, yea Princes, Prieſts, Rulers, Levits, Commons, and almoſt all, Ezra the 10. from the eighteenth to the end. And Nehem. laſt Chapter, from the three and twentieth Verſe to the ſeven and twentieth Verſe. I ſaw Iewes, ſaith he that marryed wives of Aſhdod, of Ammon, and of Moab, and their children ſpoke halfe in the ſpeech of Aſhdod, and could not ſpeake in the Iewes language, but according to the language of each people. And I contended with them, and curſed, and reviled them, plucked off their haire, and made them ſweare by God, yee ſhall not give your daughters unto their ſonnes, nor take their daughters unto your ſonnes, or for your ſelves; Did not Solomon King of Iſrael ſinne by theſe things? yet among many nations were there none like unto him: but he grievouſly offended in joyning in affinity with ſeverall and many of the people of theſe abhominations. And ſhall we againe break thy Commandements in joyning in affinity with the people of theſe abhominations?

In affinity: there cannot be affinity between them, but the ſequells will be diſadvantagious to the people of God: for they will induce them to more familiarity than can well ſtand with their integrity, and by faire words worke weake and unſtable ſoules from the way of God, Numbers 25. the three firſt verſes, When Iſrael was inticed by the beauty of Moabs daughters to commit whoredome with them, having no ſuch abode as with thoſe they had married and dwelt with: Yet from this they are inticed further to ſpirituall whoredome; they called the people to the ſacrifice of their gods: and they forſooth were ſo complementall and ſo affable, that though the God of Iſrael, which had brought them out of the Land, had ſaid enough to the contrary, yet they did eate and bowed downe to their gods, and Iſrael joyned himſelfe to Baal-Peor, and the anger of the Lord was kindled againſt Iſrael, &c. and ſoure and twenty thouſand fell of the plague for it. Thus God made them know him by feeling, whom they would not regard by hearing. And how truely herein did that of the Prophet Hoſea appeare, Hoſ. 4 11. Whoredome, Wine, and new Wine take away the heart: And when the heart and affections are once gone in Gods ſervice, what is all the body worth beſides; for even as a man cannot ſee without an eye, nor heare without an eare, nor taſte without a tongue, no more can a man ſerve God without an heart; leave that behinde him, and bring all the reſt to Gods houſe, and it is vain. God will ſay of that, as Joſeph did of Benjamin, See my face no more, except you bring your brother Benjamin. So ſee my face no more in my houſe, in mine ordinance, except you bring mee heart and affections with you. You know who ſaid, Filimi damihi cor, My ſonne give mee thy heart: But the wiſeſt man under the arches of heaven had his heart ſtollen away by Idolatrous women, 1 Kings 10. wherein Solomons worth, wealth, wiſedome is wonderfully magnified, Chapter 11.1. An eclipſe comes that over-ſhadowes all this glory, as thus: But King Solomon loved many outlandiſh women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: and in the three next Verſes, ſee what followes.

Theſe were nations that God forbad the children of Iſrael to match with, for ſeare of turning them after their gods: but Solomon clave unto theſe in love, he had ſeven hundred wives that were Princes and three hundred Concubines, and his wives turned away his heart, yea, when he was old. When then ſay ſome did he repent? Truely Joſephus in his Antiquity, and Beller • ine in his Polemicals ſpeake but harſhly of him. His ſalvation is not queſtioned by me: But I ſuppoſe, that though his wives drew away his heart when he was old; yet he repented when hee was older; witneſſe his book of Eccleſiaſtes wherein his folly is acknowledged and bewayled; onely note this by the way; what the wit, and wiſedome of man is, without the aſſiſtance of God; when the Lord leaves a man to leane upon his naturalls, or artificiall Wiſedome, it is not able to ſupport him. Therefore as the Prophet ſaith, Jeremiah 9.23. Let not the wiſe man glory in his wiſedome, for the wiſedome of the world is but fooliſhneſſe with God, ſaith the Apoſtle, 1 Cor. 3.19. And Deut. 17.17. God hath given charge that the King of Iſrael ſhould not multiply wives unto himſelfe, that his heart turne not away. Yet you ſee that thongh God had given this charge, and had appeared unto him twice, and had ſo plainely manifeſted his will unto him, yet Solomon fell from the way that God had ſhowne him, and becomes as vile as many of the heathen, and goes beyond many of his ignorant and common ſubjects, in affinity with the people of theſe abhominations: And ſhall We againe breake thy Commandements, in joyning in affinity with the people of theſe abhominations?

Let us now come to the third and laſt poynt, to know what theſe abhominations vvere.

It vvas an abhomination to God to have his people, to vvhom he had made himſelfe knovvn, to fall off to ſerve Idols, and dung-hill gods, that had but the name of gods, not the nature. In the firſt Book of Kings, the eleventh Chapter, Solomon is ſaid to goe after Milcom, the abhominations of the Ammonites, but it was not the Ammonites abhomination: that is, the Ammonites did not actually abhominate it: but that was an abhomination in the ſight of God, and ſhould have beene ſo in the ſight of all his people. Not onely Abhominable, but Abhomination its ſelfe in obſtracto. And verſe 7. He built an high place for Chem • ſh, the abhomination of Moab; he ſtowed his affection firſt, and then coſts and goods to promote Idolatry. And verſe 8. He did the like for all the ſtrange wives, which burnt Incenſe and Sacrifice to their gods. Wonderfull, ſo weak a Sex out-ſtrip ſo wiſe a man in their conſtancy, every one of them conſtant to her god; and Solomon unconſtant to his. He brought over to all theirs, and none of them brought over to him. Dumbe Idolls ſhall gain more Devotion, than the eternall, and ever-living god. Lord what is man in his owne ſtrength? if the illuminating ſpirit of God ſhine not into the darkneſſe of his heart, hee will travaile but in darkneſſe to darkneſſe. And not onely here, but in many other places of the Scriptures, Idolatry, or giving honour unto Idols, is called abhomination: Deuteronomy the ſeventh Chapter, the two laſt verſes: The graven Images of their gods ſhall yee burne with fire, &c. Yea, and the very ſilver that was upon them was an abhomination to the Lord: Why ſo? becauſe it helped to beautifie them, and adorne them; by reaſon of which, the people were more mad upon them, and did more reverance them: ſo that God accounted it as accurſed things, and his people might not bring it into-their houſes. Ezekiel 8.6. Sonne of man ſeeſt thou not what they doe? even the great abhominations that the houſe of Iſrael commits, &c. What were thoſe abhominations? Verſe 10, 11. Every forme of creeding things, and abhominable beaſts, and all the Idolls of the houſe of Iſrael portrayed upon the wall round about; and before them there ſtood ſeventy men of the Ancients of the houſe of Iſrael, there they had Conſers, and a thick cloud of Incenſe went up. This was to be offered to God, not to Idols. In the fourteenth verſe more abhomination, Women weeping for T • mmuz. In the ſixteenth verſe more abhominations, Men turning their backs towards the Temple of the Lord, and worſhipping the Sunne. 2 Chronicles 34.3.4. Joſiah having taken away the high places, Groves, carved Images, molten Images, and the Images of Baal; in the laſt Verſe hee is ſaid to have taken all the abhominations out of the Land.

Secondly, another branch of their abhominations, was the pollution of one another againſt the light of nature. Rom. 2.14, 15. When the Gentiles, which have not the Law, (tht in the written Law of Moſes) doe by nature the things contained in the Law; theſe heaving not a Law, are a Law unto themſelves, having the dictate of reaſon, and conſcience to guide them, they ſhew the workes of the Law, (that is, ſuch workes as the Law injoynes) written in their hearts; their conſciences alſo bearing witneſſe, and their thoughts accuſing, or excuſing one another. Yet theſe againſt the light of nature uncovered the ſhame of their neareſt fleſh and bloud with thoſe grand abhominations. Leviticus Chapter 18 from the 6. verſe to the 24. Then he addes after a particular nomination of all thoſe abhominations; defile not your ſelves in any of theſe things. For not in one, or two, or three of them onely, but in all theſe abhominations fore-named, the nations are defiled, which I caſt out before you; and ſurely, if they were defiled with all the abhominations reckoned up in that place, they might well be termed a people of abhominations indeed. And ſhall wee againe breake thy Commandements, and joyne in affinity with the people of theſe vbhominations.

With the people of theſe abhominations.

Whence wee may obſerve, that Idolatry and ſinnes done againſt the light of nature, are abhominatious before God, 1 Pet. 4.3. Idolatry is called abhominable, abhominable Idolatries, and here I ſay in abstracto, abhomination; and they render the people that practice them abhominable, and to bee abhorred in the ſight of God, Levit. 26.39. And in the place of St. Peter fore alledged, you may ſee what the reſt of their ſinnes were: they walked in laſciviouſneſſe, luſts, (you have the particulers in the eighteenth Chapter of Leviticus) exceſſe of wine, banquetings, revellings, &c. which the dictate of right reaſon might have kept them from.

Such as theſe are an abhominable people, or people of abhominations. And hath not that noble County of Lancaſhire too lately ſeene and felt the like abhominations in this their laſt Allarme, from that Country-plundering army, did ever the Heathen in exceſſe of wine, revelling, banquetting, in laſciviouſneſſe, or lawleſſe luſts exceed them: have they not raviſhed women, defiled Virgins? and ſome of them made their boaſts of the generallity of their intentions that way; whereupon, from credible report, ſome poo • e innocent, and well-affected women, and virgins have become as diſtracted, other drowned themſelves upon it for griefe, as aſhamed ever after to looke their friends in the face, or any longer to live: other reſiſted to death, and were piſtolled, ſo that we have cauſe to take up the Prophet Jeremiah's complaint, Lamentations the laſt Chapter, the eleventh verſe. They raviſhed the women in Zion, and the maids in the Cities of Judah. But God remembred them in his appoynted time, and ſome of them will doe ſo no more.

Now concerning Idolatry, it may be committed two wayes, either when man worſhips ſomewhat for God which is not, as the groſſeſt, and moſt corrupt amongſt the Heathen did; or elſe when a man worſhips the true God after a falſe manner: and thus the Papiſts are groſſe Idolaters. Firſt, conception. Secondly practice. Firſt conceptive. The vulgar Papiſts, which the more learned cauſe to erre, they conceive of God, ſo as he is repreſented unto them in Images and Pictures, which helpe to frame their conceit like that of the Anthropomophites, to conceive of God as of an old man ſitting in heaven, or ſub humana ſpeciae, as Cicero ſaith, the moſt of the nations conceived of the great God. Thus in their mil conceiving of God they make an Idoll of him, framing unto themſelves ſuch a God as there is not: yea, daring to paint the Trinity, as ſubject to humane ſence, and reſembling a ſpirituall and unbounded eſſence, by an humane and corporeall ſhape. In this ſence it is truely ſaid, Hab. 2.18. that the Image is a teacher of lyes, becauſe it cauſeth another thing like unto its ſelfe to come into a mans minde; when as that thing which it pretends to reſemble, is nothing like it, but differs from it pluſquam genere. A Pidgeon may better reſemble a Sheep, than a finit, corporeall, organicall ſheep can an infinite, incomprehenſible, and ſpirituall eſſence. Thus Jeremiah the tenth chapter, and the eighth verſe, The ſtock is a doctrine of vanity, it can reſemble nothing but vaine, and unprofitable things: Yet thus be ſtocks, images, or corporeall repreſentations, are the vulgar Papiſts taught to conceive of God: ſo that they are Idolaters conceptive.

Secondly, they are ſo peactice, they bow to graven Images, and doe not worſhip God immediately in Chriſt, but by Saints, Angels, Pictures, or corporeall repreſentations, or the like traſh of humane invention, unwarrantable in the ſubſtance of Gods worſhip: thus though they pretend to worſhippe the true God, yet it is in falſe manner. To whom I ſay, as the Phariſees to Chriſt, By what authority doe they theſe things? Nay, and doe not divers of them ſinne alſo againſt the light of nature, in marrying within the degrees prohibited in ſacred Writ; and yet they (Alter Deus in terris) will not boggle to diſpenſe with that too, and ſo by conſequence ſhould be of greater power than that power that made the Law: ſurely in theſe they are before God a people of abhominations, And ſhall we againe breake thy Commandements, and joyne in affinity with the people of thoſe abhominations?

The reaſons why ſo accounted before God, may bee theſe: the firſt may be drawne from the manner and nature of their worſhip and ſervice: it is of their owne invention, ſhuffling out that which God in great mercy and wiſedome from heaven hath manifeſted in his word: as if that were not eminent enough, Matthew 15.3. Chriſt ſaid to the Phariſees, Why doe yee tranſgreſſe the Commandements of God by your tradition? Alas in the ninth Verſe, In vaine doe they worſhip mee, teaching for doctrine the Commandements of men. GOD did his people off • r Sacrifice; but hee left not it not to the matter what, or the manner how for man to preſcribe. If a man had ſacrificed and offered a Dogs neck, or Swines bloud, (as it is in the Prophet) would not GOD have abhorred it?

Well, is this ſo, that Idolaters, and ſinnes againſt the light of nature, or the Dictamen of right reaſon, are abhominatious to God? This then may be an uſe of inſtruction to teach us what to judge of them: they are abhominable in GODS ſight: God loathes their ſacrifices, and abhorres their ſervice, and cannot away with their practices. Let them vant whilſt they will in their words, varniſh what they can in their works, beautifie the works of their owne hands with gold, ſilver, and outward ornament, to make them inamoured of them, God ſeeth the workes of their hearts are naught, and that this their way is their folly: it may be plauſible to carnall eyes. but in Gods eyes no better than abhominations. And ſhall we againe break thy Commandements, and joyne in affinity with the people theſe abhominations?

Secondly if ſo: then a Vſe of reproofe to ſuch • hat affect this affinity, and take delight in their needleſſe familiarity, and goe about to defend, excuſe, or plead for them, or the like, ſeeing God himſelfe hath paſſed ſentence upon them, and let God be true, and every man a lyer.

Thirdly, and laſtly, if ſo, (as you have heard) then every people cannot be ſaved in their owne Religion, practiſing according to their owne deviſed principles, as ſome fondly have feigned. For as there is but one God, ſo but one Baptiſme, and one truth, as ſaith the Apoſtle, and whoſoever ſhuffles out this truth, and practiſeth according to their owne principles, ſhall be ſure to come ſhort of that reward which the faithfull ſheep of Chriſt who heare his voyce, ſhall attaine unto.

Thus much for that poynt.

The Expoſtulation followes, Wouldſt thou not bee angry with us?

This Expoſtulation implyes a ſtrong affirmation, as not onely here, but in many other places of ſacred Writ, as if he ſhould have ſayd; doubtleſſe thou wouldeſt be angry with us: Now God is not ſubject to any paſſion, or perturbation of minde, as men are: And therefore this, and many ſuch like ſpeeches are ſpoken 〈 in non-Latin alphabet 〉 humanitus, after the meanner of men. God is not angry affective, but effective, not by any turbulent paſſion, as the creature is. God is not angry affective, but effective, not by any turbulancy of internall or ſubjective paſſion; but is ſo ſaid to be in regard of the effects, as when God doth to men, as one man in his anger doth to another; then God is ſaid to be angry as to frowne upon him, to chide him, to diſ-affect him, to ſtrike him, puniſh him, kill him, or the like: and hen God doth the like, then he is ſaid to be angry; for theſe and the like are the ſignes of his anger.

Wouldſt not thou be angry with us? Angry with us, for what? the fore-going words import; For joyning in affinity with the people that live in Idolatry, and uncleanneſſe. whence note, that it is the peoples impiety that provokes God to bee angry, Deut. 32.21. Theſe provoked me to anger with their vanities. And Deut. 31.16.17. God having foretold how the people ſhould goe a whoring after other gods in a ſtrange land, and that they would forſake him, and break the Covenant which he had made with them: then hee tells them that for this his wrath would waxe hot againſt them: and then ſee the fearefull effects of it in that place. To the like purpoſe read the ſeventh Chapter of Jeremiah, the 18, 19, and 20. Verſes. And Pſal. 78. from 30. to 34. where the many benefits are Catalogued which God did for Iſrael, yet they were not eſtranged from their luſt: but whilſt the meat was in their mouthes the heavy wrath of God came upon them, ſlew the fatteſt of them, and ſmote downe the choſen men that were in Iſrael: for all this they ſinned ſtill, and believed not for his wondrous workes; therefore their dayes did he conſume in vanity, and their yeares in trouble. And Verſe 58. they provoked him to anger with their high places, and moved him to jealouſie with their graven Images. And Numbers 25.3. when the Iſraelites had committed whoredome with the daughter of Moah: It is there ſaid, That the anger of the Lord was kindled againſt them. Thus we perceive the Doctrine plaine, and the Scriptures are every where copious of it.

The reaſons why a peoples impiety provokes God to bee angry are many: I will onely content my ſelfe with theſe three.

The firſt may bee drawne from the purity of Gods nature, to which nothing is more oppoſite than the ugly impurity of ſin, Hab. 1.13. Thou hast purer eyes than to behold evill, and thou canſt not look on iniquity. That is, thou canſt not looke on it, viâ approbationis, or delectationis, ſed viâ indignationis, thou canſt not looke upon it by way of approbation, or delectation, but by way of indignation.

The ſecond may be drawne from the holineſſe, and equity of the Law of God, which is tranſgreſſed; and ſo God made angry by a peoples ſinne, when they preferre their owne luſt, before the obſervance of ſuch a Law, Deut. 4.8. What Nations is there that hath ſtatutes and judgements ſo righteous as all this Law which I ſet before you this day. And ſhall hee not be angry then at the breach of ſuch a Law.

The third and laſt may be drawne from man himſelfe: God is angry to ſee man worke his owne ruine, that the ſweet poyſon of ſinne ſhould bewitch him to deſtroy himſelfe: When God had forewarned Iſrael of ſinne, and yet ſaw him ſinne againſt what he had fore-warned him of. See how mournfully he expoſtulates with them: Why will yee dye, O yee houſe of Iſrael? And Hoſ. the ſixth Chapter, from the fourth to the eighth Verſe, Oh Ephraim what ſhall I doe unto thee? Oh Judah what ſhall I doe unto thee; for your goodneſſe is as the morning cloud, and as the earely dew is goes away, therefore have I ſhewed them by the Prophets; I have ſlaine them by the words of my mouth, and they judgements are as the light that goeth forth, &c. But they like men have tranſgreſſed the Covenant, there have they dealt treacherouſly againſt me. Thus God is angry to ſee his owne Image defaced, and that men ſhould walke in darkneſſe, rather than light, when he had ſo cleerly made the way of ſalvation known unto them.

Well, is this ſo, that a peoples impiety provokes God to be angry? this then plainly lets us ſee what it is that hath ſo much provoked Gods wrath and anger againſt this land and nation. Oh it is ſinne.

Firſt, it is great and grievous ſinnes.

Secondly, ſuch ſinnes unpuniſhed.

Thirdly, and laſtly, ſuch ſinnes alſo unrepented of in private.

For the firſt, What ſinne is it that England hath not beene guilty of? what ſinne was in Iſrael that hath not beene in England? I will runne but through ſome capitall ones, by way of parallel, and ex pede Herculem, &c. was it ſhedding the bloud of the Prophets, Luke 13.34. what havock was made of ſuch as could be catched in the Marian dayes? and how much more ſhould be ſpilled now, if the bloudy and cruell Romaniſts, and ſuch like, could but attaine their ends: but their curbe is, that they have ſo many of their Prieſts in priſon already, that they dare not beginne to give way to their fury to the full, for feare that theſe Pot-mongers (yet holy Catholikes) doe too ſpeedily anſwer it, and bee helped towards their purgatory in an hempen ſtring. Yet ſo many as God ſuffers to fall into their hands, they doe uſe moſt baſely, doggedly, and unworthily, and irreverendly, teſtifying by their facts, what they wiſh in ſuch caſes: and theſe times can tell what inhumanity and cruelty have beene uſed to ſome of them, even to the very death.

Secondly, was it pollution, or prophaning of the Sabbath? Ezekiel 20.13. Wee have prophaned our Chriſtian reſt, or Sabboth, if a man may ſo call it, and no be accounted a Sabbatarian, becauſe the word is Hebrew; I know no reaſon elſe, the world knowes we meane no Jewiſh Sabboth? but be it the Lords day, equivolently wee meane the ſame; no thankes to ſome that we have a day to humble our ſelves in before God, and acknowledge our ſinnes, and confeſſe our faith, and learne his will, called by either name. We have prophaned this by a Law, and have ſet men at liberty to ſinne: ſo that God might have the name of it, and mans luſts, and the devils moſt of the practice. Before wee reſtrayned the preaching of the Word, and ſo quarrelled with the Prophets, that wee made them weary of Preaching, and for feare that they ſhould urge ſome Law to curbe men from ſinning, they let them have liberty as by Law, that they might ſinne without curbing; and as if the corrupt nature of man were not apt of its ſelfe enough to ſinne, the winde of ſuch wickedneſſe hath blowne in the ſayles of it. Bleſſed be the name of the Maſter and Lord alſo of that day, that we have lived to ſee a godly direction for the reformation of it.

Thirdly, was it ſhamefull ſwearing, and ſwiniſh drunkenneſſe? wee have herein exceeded our neighbouring Kingdoms, and other Countries: The Belgian Souldiers, and the Indian Pipers ſhew'd us but the way; the Diſciples have exceeded their Maſters: Drinke and Tobacco are become almoſt as relatives, Poſito uno poniter etiam & alterum, or like body and ſhadow they ſollow one the other. I may ſafely ſay no two creatures in England have beene more abuſed of latter yeares, eſpecially Tobacco; many give fire here, that will not charge an enemy: and if you aske moſt of them why they take it, being young, and in perfect health and ſtrength, they will ſay, they can give you no reaſon for it, but becauſe others take it: ſurely they ſinne in ſo needleſſe miſpending of that creature, which hath its naturall and medicinall effects as other Herbes have, being rightly uſed. this is like the anſwer of a no—Religion Gentlewomen I have heard of in Lancaſhire, who ſaying her Husband was a Proteſtant, was asked the reaſon why ſhe alſo went not to the Church? to whom ſhee would give no reaſon but this, Becauſe it was not the faſhion of the Gentlewomen in that Countrey to doe ſo: Many take it onely to keep them from being idle: and I have knowne divers to have brought ſuch a neceſſity upon themſelves hereby, that they could not be without it. If an old fire-houſe, and common Tobacco-taker be but without ſmoke a moneth together, they are both in danger to fall in pieces.

In the dayes of yore, England was the moſt temperate of all the Northerne Countries: and in the dayes of our fathers it was as great a wonder to have ſeene a man drunke, as it was of late upon a market day to have ſeene a man with mony ſober. The Apoſtle tells us in his time that thoſe that were drunke were drunke on the night: but in our times they were drunk on the night, and all the day too. It was our honour when it was but ſaid the drunken Dutch; it was our ſhame when it might have beene ſayd, the drunken Engliſh. Before the phraſe runne (as drunke as a Begger: but now of late Beggers could get no roome to be drunke in for ſwarmes of Gentlemen. Of late our land was over-flowne with drinkes (but woe unto us that we have ſinned) now it is as over-flowed with bloud. Oh a drunken devill is hard to caſt out: this kind indeed will not out, without faſting and prayer.

Fourthly, was it ſwearing or blaſphemy? it was ſo common in Iſrael, that the Prophet complained, that the Land mourned becauſe of Oathes. And in England, Oathes have ſtriven with words: and our children have no ſooner learned to ſpeake than they have learued to ſweare. Bravadoes thinke that they cannot be terrible enough without ſwearing. Joſhua wonne farre more battailes with fewer Oathes: nay ſome graceleſſe gentlemen have thought it a grace to their ſpeech: it may be ſo, for they often uſe it before they dine: and as if old oathes were out of date, and had worne away their vigour, they have deviſed new ones to helpe them on with more expedition towards the Brimſtone mines. Tavernes, Tipling-houſes, Courts, Countreys, Cities, Towns, Chambers, ſtreets, have all of them abounded herein. Lord, how many oathes have beene ſworne in one town, upon one market day? how many in a weeke then? how many thouſand thouſands in a year? and we have uſed it in all theſe places many yeares? how ſhould the Lord chuſe but be angry with us?

Fiftly, was it whoredome, or all manner of uncleanneſſe? Thus was it in Iſrael: Jeremiah 5.7. Though I fed them to the full, yet they committed Adultery, and aſſembled themſelves by companies in Harlots Houſes. They frequented Stewes, and whore-houſes, and ſpent their ſtrength in the houſes of Strangers; and hath not this beene a great part of our gull-gallants practice in the time, or the apprentiſhip of their folly? and what have they more to boaſt of, than their uncleanneſſe? I have with much griefe obſerved it to have beene the cuſtomary, and almoſt continuall diſcourſe of theſe men at their Tables and have boundred their diſcourſe; give me leave to ſay, within the compaſſe of theſe four H. H. H. H. A Hound, an Horſe, an Hawk, and an Whore God hath taken up their mindes now with ſomewhat elſe, and what fruit have they now of ſuch paſſages concerning theſe as of which they may bee aſhamed? how freely would theſe ſpend their blouds in needleſſe and raſh duells? Let us ſee how much of it they will now ſpend to ſuccour the Land of their nativity.

Sixtly, was it pride. Iſaiah 3.16. The daughters of Zion were haughty, and walked with ſtretched out necks, and wanton, or wandring eyes, walking and mincing it as they went, and made a tinkling with their feet. Are the daughters of England behinde with them in this? And was it pride in the daughters of Iſrael, and no pride in the daughters of England? Was it ſinne in them, and none in theſe? or is not the God of Iſrael the God of England? Yes, but was there ever peccatum ſine palio? a naked ſinne, that had no excuſe to cover it? I thinke not. The firſt ſinne that ever was committed, was no ſooner in the world, but our firſt Parents had provided a cloake too of excuſe for it, but it could not hide it from God, no more than figleaves could their ſhame. Oh, alas in ours, it is but the poſture of good breeding, it is but a comely framing of their pace, and a carrying of their bodies with a grace.

For anſwer, I ſay they may be poſtured in humility, paced without affected nicity, and apparrelled in modeſty; But when theſe are done affectedly, to ſet themſelves out for the applauſe of Popularity, we know certainly, that its none of the leaſt impiety, and will bring the like plague to theſe, that he did to thoſe.

Doe they thinke that this Scripture is out of date, 1. Tim. 2.9 10. Wherein they are taught to array themſelves in comely • pparell, with ſhamefaſtneſſe, and modeſty. Now all ſorts of apparrell are not comely for all ſorts of people: Neither can every one with ſhamefaſtneſſe and modeſty weare ſo good, or ſuch and ſuch, as God hath made much above them in Birth, Worth, or Calling, though they were able to get it, not with broyded Haire, or Gold, or Pearle, or coſtly apparell. See the Geneva note upon that place, but as becometh women that profeſſe the ſeare of God, with good works, 1. Pet. 3.5. After this manner in time paſt did both women that truſted in God attire themſelves, and were ſubject to their husbands. Yet theſe were many of them very holy women, and come of good ſtock, and families, ſuch as Sarah, Rebecca, Rachel, and the like: If theſe with a good conſcience might ſafely have worne all the apiſh toyes, and out-landiſh faſhions that were then to be found, in other nations and countries, we know that they have beene able to have compaſſed them; but you heare that they were ſubject to their Husbands no doubt in that particular as well as others, to weare ſuch apparell as they in their wiſdome, and diſcretion, thought moſt fit for them, but that was in thoſe dayes, when Sarah called Abraham Lord: yea but ſince that time many of the daughters of Sarah will needs Lord it over Abraham, and carry themſelves as if they had beene made for nothing elſe, but painted ſtoops to hang new faſhions on, what France, what Spaine, what Polonia, what Italy can invent, or what theſe foure Nations can deviſe, only the apiſh Engliſh will have for a guiſe wherein every one ſinfully tranſgreſſe their ranke, and doe not modeſtly apparell themſelves according to their callings, and ſtations, but every one will array themſelves in as high a manner as they can reach, as though it were lawfull for a man to doe all that hee might doe, ſuch people will be ſure then to doe ſomewhat which they ſhould not doe: We have many Yeomen in England, who have better eſtates, then divers Eſquires have, yet it is ridiculous in theſe men to be habit themſelves equally with Eſquires: I might inſtance in many others, but of all the reſt theſe two eſpecially, may be inſtanced in. I have lately in England obſerved two great plenties, common Atturnies, and common Ale-houſes: but mee thinkes I perceive alſo two great dearths, that is of worthy, and ancient Eſquires, and of ſubſtantiall, and ancient Yeomen: For the former are almoſt all crambled up to be Knights: O how glorious a land of Ladies then have wee: For the latter, the moſt of them will needs befoole themſelves into Gentry, and ſo beget a nick name before the time, that becomes them not: And as for great ones, ſome of them alſo vainely lay out more upon new faſhions in one ſix moneths, then perhaps would maintaine an Hoſpitall for twice as long after: they have forgotten it ſeems (or elſe make nothing of it) that God will viſit thoſe that weare ſtrange apparell. But what? ſhould I exempt the pride of mens heeles any more, then that of their heads, or any other part of the body? ſurely no, what ſhall I ſay then of gingling, and tinkling ſpurs, which are as nothing in theſe dayes: Why? becauſe cuſtome has made them commendable. Well, but ſeeing it is the faſhion •• ill not excuſe a man if it be a ſinne: was the tinkling with the feet with ſuch thin curious plate, as the daughters of Sion had upon their ſhoo • ſin with them: And is their tinkling with the heeles none in ours? Its true I grant it, ſuch may for neceſſities ſake be had, without affection, or priding a mans ſelfe therein, hee whoſe heart can anſwer thus much for him, is well: but I ſeare mee, where one can doe thus, if the Conſcience be asked, five cannot. And if they be worne Extra neceſsitatem, and with affectation, and pride, then ſurely whether we will, or no: Wee muſt in reaſon acknowledge it a ſin: permit me mine from, and then I ſay thus: It may be ſome graceleſs Heir of ſome grave Impropriator, who was willing to out himſelfe of what his Father left him (not out of conſcience) but being out of coyne) was the firſt Inventour of this faſhion, who having laid the price of the ſteeple upon his backe, was ever after content to weare the bels at his heels: cuſtomary ſinning is an old faſhion; yea ſo old, that I wonder that new faſhion Mongers leave it not off, and take up a better.

7. Was it loathing of Manna, or wearineſſe in Gods heavenly Ordinances, Mat. 1.13. Yee have ſaid what a wearineſſe is this? and yee have ſnuffed at it. (ſaith the Lord of Hoſts) oh have not wee done ſo, and beene ſo? And have wee not ſaid as much in our hearts, as the Iewes did, Amos 8.5. When will the New Moon be gone, that we may ſell corne; and the Sabboth, that we may ſet forth Wheate, and make the Epha ſmall, and the Shekell great; the meaſure too little, and the price too great. Thus have wee ſaid, oh when will this day be ended? The Lords day is a long day, the worldling is out of his Element, till his Noſe be over his dung-hill. And what dulneſſe and wearineſſe have wee found in our ſelves at Sermons, Sacrifices, Sabboths? when but a reaſonable portion of time hath beene allotted to us? Surely, if wee had any delight in theſe things, wee ſhould ſoone have ſhaken theſe off: for trahit ſua quemque volnptas, that which a man hath pleaſure and delight in, takes away the tediouſneſſe of it.

Eighthly, and laſtly, was it ſtubbornneſſe and hard-heartedneſſe in an impenitent ſtate, under ſo much variety of mercies and judgements, Jeremiah 18.12. Notwithſtanding Gods proclaiming of mercy, verſe the eighth, and threatning judgement, verſe the tenth, yet they ſaid they would walke every man after his owne imagination, and doe every man after the ſtubbornneſſe of his owne wicked heart. Thus againe it was with the Iewes, Pſalm 78. almoſt throughout, with interchanges of judgements and mercies: and hath it not beene ſo with us? with how many mercies hath God wooed us from our wickednes? and by how many judgements would he have terrified us from them, by Plague, Peſtilence, Famine, Pox, cold Springs, late, and rainy harveſts, decay of trading, and the like: but we ſtill remained with dry eyes, and hard hearts before him; and now he hath ſent the heavieſt of his judgements, the ſword; ſo that for all this his anger was not turned away, but his hand was ſtretched out ſtill: and if wee ſhould thus doe ſtill, wouldſt not thou be anrgy with us? yes ſurely: And becauſe of theſe and the like offences of our Land, is Gods wrath broken out upon the nation.

Secondly, as theſe ſinnes have beene grievous, ſo to adde to Gods judgements, they have not beene puniſhed. For if ſo by man they might have ſaved god a labour, Numbers 25.8. compared with the eleventh, when the people of Iſrael committed whoredome with the daughters of Moab 1 and amongſt them one more impudent than the reſt, would ſinne more openly, Phineas tooke a Iavelin, and ru • ne both the man and the woman through: and by this executing of juſtice, he turned away Gods wrath from Iſrael, ſeeing he was zealous for Gods ſ • ke amongſt them. And Pſalme 106.30. Phineas ſtood up, and executed judgement, and the plagne was ſtayd: but this added to Englands miſery, that though her ſinnes were grievous; yet notwithſtanding they were rather countenanced than •• niſhed. Men durſt have beene drunk in the open Sun-ſhine, and have ſtared the Magiſtrates in the face, and not any whit affraid: Nay, many of thoſe that ſhould have puniſhed it, were content to ſhare in it: and indeed, there would hardly any ſuch thing as drunkenneſſe be acknowledged in this latter age: upon complaint and examination wee could not finde out any ſuch ſinne: as our common ſaying is, wee could not ſee the wood for trees. There was foxing, and diſtempering with drinke, and a little merry, and the like: But it was too uncivilly ſpoken, to ſay, that ſuch a Gentleman was drunke, and the like. Well, God ſhall one day ſet another kinde of fire in the tayles of theſe Foxes, then Sampſon did in his: and this diſtempering forſooth with drinke ſo mincingly ſpoken; God ſhall find ſuch a diſtemper, as will one day exclude them out of the kingdome of heaven.

In Courts of Iuſtice, a Caterpillar of a Common-wealth might have hayled an honeſt, innocent, and harmleſſe man into compaſſe, and ſome would have countenanced him: whereas he had beene ſitter to have beene committed: one or other would have ſupplyed him for his baſe deſignes, when better men could have neither end, nor remedy againſt them.

In Courts Eccleſiaſticall, as the matter was of late handled, was not ſin • e bought and ſold? pay Fees, and have Abſolution, and repent when they could, when they would: and in regard of the Proxis, a very Sceliton of diſcipline was left, Whoredome and uncleanneſſe was touched with a gentle hand, for feare they ſhould merit the Court no more, and eaſineſſe of puniſhment gives encouragement to ſin, or elſe their purſes were ſo purged of their minerals, that our pray was inſtead of a decade of Prayers, if no great hope of a ſecond returne: yet then they were the moſt honeſt Phariſees, and did moſt truly pay tyth of all they ſo poſſeſſed. For if they received twenty pieces, they would ſend two ad pios uſus to the Pariſh, where the fault was committed, and was not this a golden age? God was vexed to the heart to ſee that no man was ſo zealous in his cauſe, as to ſtand out for the puniſhment of ſinne, ſo hee tooke it into his owne hand, and its a fearefull thing to fall into the hands of the living God to be puniſhed: Hee gives now Commiſſion to the Sword to eat fleſh, and to drinke blood, untill hee have caſed, and revenged himſelfe of his Adverſaries.

3. And laſtly, as thy vvere unpuniſhed in publick, that others might heare and feare, and doe no more preſumptuouſly, ſo they were not repented on in private, as plainly appeared to the world, but men grew hardned in them, Ier. 5.3. Thou haſt ſtricken them, but they have not ſorrowed, then haſt conſumed them, but they have refuſed to receive correction, they have made their faces harder then a ſtone, they have refuſed to returne, their hearts were like Nabals, or like the Nether Milſtones, they grew without remo • ſe, they found that of Auguſtine too true, Conſuetude peccandi tollit ſenſum peccati, cuſtome of ſin tooke away ſenſe of ſin: no marvell then, if God was angry with us, having beene ſuch a Nation as this.

This being true then, that a peoples impyety provokes God to be angry: then if we would avoyd Gods anger let us avoyd ſinne, for he is juſt as well • s mercifull. If I ſin, ſaith Job, hee narrowly markes my ſteps, and will not hold mee innocent. And if GOD be angry, conſider the inconveniences of it, and they may deter thee from ſinning.

Firſt, if he be angry, hee can arme all the creatures to be angry with him, Job 5.23. If a man bee in favour with God, the ſtones of the field, and the beaſts of I the field are in league with him. Even ſo on the contrary, if a man be out of favour with God, theſe are alſo all out of league with him.

Secondly, when he is angry hee will not heare the prayers of his children: How long wilt thou bee angry with thy people that prayeth? and Lamentations the fourth Chapter, the two and fortieth, three and fortieth, and foure and fortieth Verſes. Wee have finned and rebelled, therefore thou haſt not ſpared, thou hast covered us with wrath, and perſecuted us: thou haſt ſlaine, and not ſpared: (and being thus angry with us) thou haſt covered thy ſelfe with a cloud, that our prayers ſhould not paſſe through.

Thirdly, and laſtly, when he is angry, we are in danger of deſtruction every moment, one way or other: it is a feraefull thing to be out of Gods protection. So much for that poynt.

I now come to the effects, and they are two.

Firſt, Till thou hadſt conſumed us.

Secondly, the extremity of his temporall judgements, ſo great till there was no re • nant, nor eſcaping.

Firſt of the former, God would conſume us: That is, though now wee bee a great body, yet this would deſtroy us off the earth, Iſaiah 64.7. Thou haſt conſumed us becauſe of our iniquities: And Deuteronomy 4.24. Our God is a conſuming fire, and a jealous God. Alas, if hee bee but angry, with the breath of his noſtrils hee can blow whole Kingdomes downe, or bring any people to be few in number, and that many wayes; Deuteronomy 28.21, 22. The Lord ſhall cauſe The Pestilence to cleave unto thee, untill hee have conſumed thee from the Land. The Lord ſhall ſmite thee with a conſumption, and with the Fever, and with a burning Ague, and with a fervent heat, and with the ſword, (that is now our m • ſerie) and with Blaſting, and with the Mildew, and they ſhall purſue thee untill thou periſh Yea, and in the ſeven and twentieth verſe; He will ſmite thee with the botch of Egypt, and with the Emrods, and with a Scab, and with an Itch, whereof thou canſt not be healed.

The ſecond followes, So that there ſhould bee no remnant nor eſcaping. Ezekiel 6.8. God ſaid hee would leave a remnant, that there might be ſome that ſhould eſcape the ſword, when he ſcattered them among the Countries. And Nehem. 1.9. There was a reſidue of the Captivity, though in great affliction. Iſaiah 1.9. Except the Lord of Hoſts had reſerved unto us even a ſmall remnant, we had beene as Sodome, and ſhould have beene like unto Gomorrah. That is, we had beene utterly conſumed already: for it had beene as eaſie for him to have taken away all, as to have taken away many, and to have left a remnant. Iſaiah 37.31. The remnant ſhould eſcape of the Houſe of Iudah, ſhould take deep root downward, and bring fruit upward: but if they ſhould thus offend again after the Captivity, as they had done before, then ſhould there be no remnant, nor eſcaping: but this we know was remedied by Ezra, and Nehemiah.

If a man pu • ſue us in one City wee may fly to another: if in one Countrey we may flye to another: if in one Kingdome wee may flye to another and bee ſafe, as Gods people have often done. But if God purſue us, there is no hiding place nor eſcaping, where God will not finde us out, Ieremiah 11.11. Behold I will bring evill upon them, which they ſhall not be • ble to eſcape: and thou they ſhould cry unto mee, yet I will not hearken unto them. And Am • s the ninth Chapter, and foure firſt Verſes: Hee that flyes of them, ſhall not flye away, and hee that eſcapeth of them, ſhall not be delivered: though they digge into hell, thence ſhall my hand fetch them: though they climbe up into Heaven, thence will I bring them downe, and though they hide themſelves in the top of Carmel, I wil ſearch and take them out thence; and though they be bid from my ſight in the bottome of the ſea, thence will I command the Serpent, and he ſhall bite them: and though they goe into Captivity the ſword ſhall ſlay them, and I will ſet mine eyes upon them for evill, and not for good. Thus when God is angry, and determines to make an end, there is no remnant, nor eſcaping: ſo that there be no remnant, nor eſcaping.