God's unusual Answer To a Solemn Fast. OR, Some Observations upon the late sad success in the West, upon the day immediately following our Public Humiliation; IN A Sermon before the Honourable Houses of Parliament, on a Fast specially set apart upon that occasion; In MARGARET'S Westminster, Sept. 12. Anno MDCXLIV. BY TH: COLEMAN, Preacher at Peter's Cornhill LONDON, a Member of the present Assembly. ESAY 1. 15. And when you stretch forth your palms, I will hid mine eyes from you; yea, though you multiply prayer, I do not hear, your hands are full of blood. Rab. Isaac Ben Samuel Adarbe, In Libro Dibre Shalom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LONDON, Printed for Christopher Meredith, dwelling at the Crane in Paul's Churchyard. 1644. TO THE HONOURABLE HOUSES OF PARLIAMENT. WHat! doth Israel turn his back? A good Cause and a cross success may sometimes meet. Here is the nobleness of a gracious spirit, to bear up then. The Romans upon such a sad blow, by a congratulatory Ambassage to the surviving Consul, Quod non de Republica desperasset, Livy. would show an undauntedness notwithstanding. And, blessed be our invisible Supporter, this unhappy accident hath not at all rejected your confidence in God: only renewed, and doubled your addresses to God. In that day all our aims and endeavours were to lay ourselves aside, that we might lay ourselves low. In which (with the Woman in the Gospel) I have done what I could. The days for preparation, and the hours for delivery, (both meeting in ONE) sped my pace to the main: In which, resting only upon the neverfailing assistance of jehovah, with much brevity (wherewith in all things, above all things I am taken) I hold forth solely, wholly, Scripture In the interpretation of some Texts whereof, though I vary from the ordinary acceptation, let me humbly say, that every of them hath its ground, and perhaps satisfactory. Otherwise, though my studies run much that way, (which future times, it may be, shall evidence) yet I shall freely leave all to their own apprehensions. As for you (Noble Patriots) Gird your swords upon your sides, and in the might of the Lord of Hosts, ride on prosperously, upon the word of truth, Psal. 4● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meekness, and righteousness: and then your right hands shall make your friends to see, your foes to feel terrible things. So assuredly hopes, and daily prays, Yours cordially in this great work of the Lord Jesus, THOMAS COLEMAN. A Sermon Preached before both the Honourable Houses of Parliament at an extraordinary Fast, Sept. 12. 1644. PSAL. 65. 5. By terrible things in righteousness wilt thou answer us, O God of our salvation. THat which may be known of Rom. 1. GOD, (for something may, though little) that little, then, that Shameful Little, (as the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ignominia. word seems to import) in respect of our apprehending it, is transmitted to our understandings in Scripture by such terms, which we peculiarly call Attributes. Of these note (as serving to our end) two things. 1. The ground of them, whence they, or at least some of them, rise. 2. The use of them, to which in Scripture they serve. For the first: They arise from God's workings, that quality which was requisite to that act, being Via causationis ascribed to God, as to the cause. So from the Creation an act of power, we call God Powerful; from the admirable order, wherein all things were disposed, we call him Wise; from the qualification of his Creatures, exceeding good, we term him Good: so oft God is said to be a Terrible God, because by terrible things he gives his answer. For the second: These Attributes are not only naked Epithets adjoined to the name of God, but have influence into the whole sentence, and much conduce to the true sense therein contained; as here, O God of my salvation: as after shall be seen. So the Saints in their prayers, according to the subject of their Petitions, entitle him, Great, Most High, Preserver of men, Hearer of prayers, and the like. And God himself in those seven Epistles to the Asian Churches represents himself to each in several expressions, as to the state of that Church might fitliest agree. In Scripture God is oft called Terrible. The Text gives the ground, By terrible things he answers. He is called God of our salvation, because that which is said here of God, is in relation to him as a saving God. The words than are clear. 1. Terrible things: such actings of thy Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Providence, as may strike terror into men, and cause them to tremble, reverencing thy presence above all gods. 2. In righteousness, most righteously, thou remaining, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notwithstanding those terrible acts, a righteous God. 3. Wilt answer us. It implies the continuation of Futurum denotat actionem continuam. an act. This answering is thy course, and ordinary way. Answers are either to a question, or to a petition. We find no question put forth here, we must suppose a petition given up, and thus terribly here answered. The sum of all is this: We have prayed to our God, his answer is rough, by terrible things: yet in this answer, in himself most righteous, and in the issue to us, a saving God. Hence observe three Propositions. 1. Terrible things may be the consequent of the duty and day of prayer. 2. Such terrible consequences do not at all entrench upon the righteousness of God. 3. They may be the way, whereby God to a Land becomes a saving God. Of these in order. The first Proposition. Terrible things may be the consequent of the duty and day of prayer. God may answer our private and public interceding by terrible things. Herein note five things, The Ground. The Suitableness. The Truth. The Experience. The Improvement. 1. The Ground. David's practice here, for 1. It is certain, David was in the duty of prayer: and this is clear, 1. By the title, which he gives to God, Oh thou that hearest prayer, vers. 2. 2. By the subject whereabout he was, the prevalency of sin. Iniquities prevail in their infection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against my soul, in their punishment against my Land. The word reacheth both. 2. It is probable, he was keeping a public day of prayer, by those preceding expressions, vers. 4. Dwell in thy Courts, Goodness of thy house, Holiness of thy Temple; which hold forth either that he as a public person, was in that public place deploring the sins, or jointly with others bewailing the calamities of his Land and People. Looking on the sins of the times, in his confessions they came so thick upon him, that they overwhelmed him. Iniquities prevail. Looking on the miseries, the Drought was so universally burning (for a drought was the particular calamity) that as a scourge from the Almighty it generally did spread. And yet notwithstanding his prayers, by such terrible things did God answer still. Terrible things followed upon this duty and day of prayer. 2. The suitableness. How agreeable is this to our work in hand, the occasion of this day's solemnity? 1. What the occasion is, you know, In a sad and terrible act from the West hath God spoke unto us. 2. When it happened. Give me leave to remind Aug. 13. a Fast for that Army in 6. Churches, Aug. 28. a public Fast, Aug. 30 this sad dispersion. you, even the day after the last Public Fast kept in this Kingdom, City, Place; and not many days after a peculiar Fast for the welfare of that very Army. 3. It is plain then, that it is an answer, and the thing being terrible, we take up David's words, and say, By terrible things in righteousness God answered our last day of prayer. 3. The truth. We must confess to the glory of the goodness of our loving God, he doth not ordinarily answer thus. Few Scripture examples have we of such terrible consequences. Days of prayer seldom fail of a gainful return: yet, 1. Thus it seems to be with the Israelites, 1 Sam. 4. 1. The word of Samuel was for all Israel. His daily 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The common translation, To all Israel, is harsh, a● though Samuel set them on a work that they might be ruined. words and prayers were for his people, and for their good, and particularly for a comfortable success in this Expedition. Thus fortified with this holy man's prayers, they set the battle in array against the Philistims, and fell down wounded before them once and again. A terrible answer! 2. And thus sometimes doth God appear to the rest of his children, else why do they oft complain 1. Of their prayer shut out? Lam. 3. 8. 2. Of their prayers not admitted, God hiding himself in such a thick cloud that they cannot pierce through? vers. 44. 3. Of God's being angry with the prayer of his servants? Psal. 80. 4. And is not this answer terrible, or is it not terrible, because no answer? Thus God sometimes, and yet but sometimes: that is our happiness: Why hidest thou thy face at times in trouble? Psal. 10. 1. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Original. 4. The experience. And so now hath God dealt with us: what the answer is, and that it is an answer, was said before. And a terrible thing is this answer in two respects. 1. The great hopes conceived of it. 2. The probable consequences from it. 1. The great hopes we had of this Army, makes ●his sad blow so much the more contrary to expectation, and that is a circumstance which much imbitters; such were the miseries of Jerusalem. The Kings of the earth would never have believed, neither would the inhabitants of the world ever have thought, that the enemy should have entered the gates of Jerusalem, Lam. 4. 12. This occasioned bitter sigh in the Prophet. O God thou hast done terrible things, because such, as we looked not for, Isa. 64. 3. But you were to blame for such expectations, for Ob. looking for great things. It may be so, all are apt to boast themselves in the arm of flesh, strength of man, legs of horse, and the like; yet this was not without good ground: for the loss is contrary. To complete preparations in the Spring, this Army was terrible with Banners. 2. To continual assistance from the City, I mean spiritual. It was sent forth with fasting and prayer, followed with fasting and prayer, not only giving them their share in the Common prayers for the whole, but giving them one portion above their brethren. Thou shalt not go forth with us (say david's soldiers) but thou shalt help us from the City, [by thy prayers to the God of battles, and so shalt thou be as good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as ten thousand soldiers.] See, hence our hopes, yet our hopes are perished. 2. The probable consequences from it: that which may follow upon this, may be most terrible: noterrour like that which hereupon may sit close to the amazed spirits of tender hearts, I mean Thoughts of astonishment. I speak not now of the profane thoughts and Atheistical words of the men of Belial, Where is now your God? What gain from your fastings and prayers? Where is the truth and stability of those promises, you have boasted on all day long? Though those are stinging. But oh the amazed thoughts of Saints themselves! How will they be dejected! 'tis not new, but an experiment as ancient as the Scripture itself, for Gods own to be affrighted, and with fear to become dumb at the proceed of the Lord in the temporary dispenses of the acts of providence. 1. Hear what David saith generally, Psal. 60. 3. Thou showest thy people hard things, thou dealest with thine own in severity, layest them low, and by so doing thou makest Us to drink the wine of astonishment. Many strange cogitations, that astonish us, do hence arise, So speaks God himself, Zech. 12. 2. Behold, I make Jerusalem a cup of trembling to all people. A cup of trembling, not actively, as though Jerusalem should do something, but passively, the condition wherein I will place Jerusalem shall cause trembling to all that hear of it. When I shall bring distress upon them, and they hear that God hath dealt with his own City thus; and among all particulars, this one principally amazeth, because Judah (whom you would take for a friend) shall be in the siege against Jerusalem. (This the words will bear.) And I tell 〈…〉. you, no one thing do we so much stand astonished at, as this, that many of our Judah's, whom the Countries and Counties of this Kingdom chose as Patriots, and entrusted with their all, should perfidiously now draw their swords with other children of iniquity to ruin it. 2. Hear how Job particularizeth those astonishing 〈…〉. thoughts that probably follow such unexpected calamities. My soul is weary of my life, I am even amazed to the death. I will leave my complaint upon myself; or rather, I will help my complaint against myself, (according to the nature of tender and wounded hearts, aggravating and embittering every thought and apprehension whatsoever.) But observe the particulars: It is good for the Lord to oppress: God despiseth the work of his hands: He shines upon the counsels of the wicked. Strange thoughts! But the most remarkable instance that ever I met with, is the Prophet Habakkuk: He Cap. 1. and 3. of his Prophecy expresseth his astonishing thoughts in a strange manner: I may cry long enough, ere God Verse 2. will hear, and pray and pray again, but He will not save. Oh say not so Habakkuk: there are promises to the contrary. Promises! A promise is worth nothing, that is out of date. The word of God is but a lose hold, Verse 4. judgement never goeth forth from him. I tell you, God Verse 14. minds his people no more than he doth a fish: and the like. Hereupon Isaiah, cap. 45. 9 woe to him that strives with his Maker. This is Habakkuk, (say the Jewish Expositors) and the words are to be read by way of complaint: Oh the man, the man Habakkuk, Habakkuk that strives with God whom also they affirm to be that Watchman, cap. 21. 7, 8. that seeing horses approaching, cried out by reason of his amazement, A Lyon. These are terrible consequences, and argue the answer to be terrible. 5. The improvement. If such terrible consequences may follow our prayers, look upon all these acts and answers with a right eye. 1. There is a double consideration of God's do. 1. An overly superficial view of their outside. 2. A serious wise searching after God in them. 2. There are also two sorts of men employed therein. 1. The ordinary and common sort, which look only upon the shell. 2. The godly judicious hearts, that see more in things then what appears. For these note these Scriptures. Psal. 145. 6. Men, all men, all sorts, will speak of thy terrible acts, can relate things done. But I (David) will speak of thy glorious honour, and declare thy greatness in them. Psal. 64 9, 10. Some only see them, the terrible act itself, and these flee away, as amazed; but others shall be able to hold forth the work of God in them, because they consider wisely of his do: Job 18. 20. They that come after him shall be amazed at his day, as they that went before him were affrighted. A verse of a difficult, if of any sense. How can they that go before be affrighted at that which follows? they that come after, the ordinary vulgar sort, the hindermost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the lowest sort, they are amazed at the terrible things, that oft come to pass: but the Ancients 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉. and Wisemen, they balance them, weigh the occurrents, and seek by a serious view to find out the thoughts of the Lord. Let this be our endeavour, not being like the foolish Philistims, and the Officers in their Army, 〈…〉 8 when the Ark was brought into the host, the Soldiers cried out for fear, Woe unto us, who shall deliver us out of the hands of these mighty Gods! Who? replied the Officers, Never fear these Gods, for these are they that smote the Egyptians with all the plagues: This God hath not another Arrow in his Quiver, not another 〈…〉. Weapon in his Armoury, he spent all his Darts against the Egyptians, or if any left, upon the rebellious Israelites in the wilderness, Therefore be strong, etc. This their way was their folly; Be we wise, and mind, &c The second Proposition. Such terrible consequences do not at all entrench upon the righteousness of God. God is true, and as true, so he doth afflict: Thy judgements are righteous, ('tis David's acknowledgement) and of very faithfulness thou hast afflicted me: Though we be punished, yet remains he faithful, and just, and good. And this righteousness of his is clear even in such terrible answers. Because they may be 1. According to our desires. 2. According to our deserts. 1. According to our desires. I suppose in this passage Desires rectified, and Prayers, such as they ought to be, and then terrible things may follow, yet our prayers not by them crossed. For observe, In every right desire, and prayer of faith, there are four things: all which I gather from Psal. 17. 1, 2. 1. Howsoever our hearts are inclinable to decree a thing, as Job speaks, that is, to fasten on the particular, which we would have, prescribing as it were to God, how he should answer; yet faith makes a secret reference thereof to the good pleasure of God, and in that doth rest: Hear the right O Lord: though I feign would be answered thus, yet if another kind of answer be right in thy eyes, give that; for, Hear the right. Who knows but this terrible occurrent was the right, and so agreeable to the prayer of faith? 2. Hear me no farther in my praying cries, then as they proceed from lips not feigned. If there be dissimulation in my hand, shut out my prayer. And Hosea is punctual in giving the Character of prayers proceeding from lips feigned, in Chap. 7. 14. 1. If heart and mouth agree not. But they have not cried to me with their hearts. 2. If it be only a general confused inarticulate 〈…〉 supplication, and deprecation, praying or humbling. themselves that they might not be single. A praying frame is in request, the fashion of the times. But no particular fixed express mourning for such or such causes, or consequents, sins or miseries. They howled. 3. If only for fear of evil. They pray indeed, but it is when they are ready to drop into Hell, when they are on their beds of sickness, and death, lest they should be damned. Upon their beds. 4. If it be only for the base and earthly part of the mercy; for peace, that their persons and estates may be safe; for plenty, that they may have enough: They assemble themselves, they troop together, come with the people of God to Fasts and public humiliations, but it is for corn and for wine. They look no higher. 5. If they walk not in the strength of their prayers, endeavouring holiness afterward in the fear of God. They rebel against me. If this description lay hold upon our spirits, and presents to our view the state of our hearts, here in this terrible act is no crossing of our prayers, because they proceeded from feigned lips. 3. This is my request: Let the issue, the consequent, that follows upon my prayers, appear to be thy work, that thy hand is in it, (be it what it will be) and I am satisfied. Let my sentence come forth from thy presence: Let that which is decreed upon for my prayer come from thee. So that if God inables us to see his hand in this sad act, it is according to our prayers: Can we but see, that it is a sentence came from God's presence? this terrible doing then is our answer. 4. Let the uprightness of my heart be accepted, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let thy eyes behold uprightness, and I am contented. If God do any way evidence his acceptance of our duty, to our spirits, we shall see and say, The duty and a day of prayer, and such terrible consequents may stand together, without any entrenchment upon the righteousness of God: Go thy way, eat thy Eccles. 9 meat with joy, and drink thy wine with a cheerful heart, for God now accepteth thy work. Thus this answer may be as we desire. 2. According to our deserts. If the answer be deserved, then may God be righteous. Is there not a cause why the most righteous God should answer us by terrible things? Let me here (according to my method and manner) discover from Scripture, causes of the successelesse proceed of our Armies, and lay them down positively, leaving the particular application to every man's heart. And I deduce them to three heads. The sins of Former times. Our Armies. Ourselves. I. Of former times. Hos. 10. 9 O Israel, thou hast sinned from the days of Gibeah. Now whether you refer this to the horrible abuse of the Levites Concubine committed in Gibeah of Benjamin, as some do, or to their sinful way of ask a King, done in Gibeah of Saul, as others do; it is all one to the point in hand. It was a sin committed some hundred years before Hosea was borne, yet this by him was charged upon them now, and plainly said, that for this, the battle against the children of iniquity could not overtake them. This particular was taken to heart by you, since this sitting, when by an Ordinance you called upon the Kingdom to be humbled for the blood shed in the Marian persecution. If such an Ordinance were reprinted, with some additions concerning mixtures in God's service, and violence against God's servants under the Prelatical tyranny, it might possibly do much good. II. Of our Armies. Moses, Deut. 1. 41. & seq. specifies three particulars, that made them turn their backs in the day of Battle. 1. Profaneness. You would not hear, but rebelled against the lord God is not with Israel, saith the Prophet. Oh how it is to be wished, that a holy Cause were managed by holy Agents, and that when our Armies remove, they would put from them every evil thing. 2. Self ends. Every one his own severally, few the public solely. Verse 41. Ye girded on every one The Weapons of HIS War; as if a different war to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soldier. It was a war of credit to one, of revenge to another, of profit to a third: as that outlandish Captain ingenuously confessed to one, commending, that for conscience he was come over to maintain the true Religion: Nay, nay, said he, I neither know what Conscience or Religion is, I am come over to fight for my Credit and my Pay. 3. Wilful putting themselves into disadvantages. Verse 43. We will go up to the hill. No, said Moses, the Amorites are above at the top; they have a great advantage Abarbinel. against you; yet you would presumptuously go up to the Hill: but what followed? The Amorites came against you, and chased you, as Bees do, and ye were destroyed before them. III. Of ourselves. Here is a wide field. I mention three. 1. The first from Hagg. 1. Slackness in the work of Religion, in promoting the ways of God, and establishing his truth: and more particularly, our not walking suitably to our conditions, our insensibleness on these days of humiliation. No man put on his best array, saith God of Israel. We are an unhumbled people. Many clear evidences whereof (besides others) are our unseasonable— feasts. 2. Carelessness in keeping, and dealing with delinquents. 1 King. 20. 42. Because thou hast let go out of thy hand the man of my curse, whom I have devoted to destruction, thy life shall go for his, thy people for his people. Thy punishment shall not only be personal, but Nationall, thy People, Soldiers, Armies, all lie at stake for it. I could wish some care used in this, lest an answer be put into the mouth of the adversary, to evade that which perhaps is not of least use in the justification of this Cause in hand. The controversy hath sometimes been stated thus: That the Supreme Court of Judicature may by force of arms fetch in delinquents to be punished, though they be protected by the Royal Person. 'tis true, Religion, Liberties, and other things, are now entwisted within the same controversy; but the other being one, and perhaps a main part, what can be replied, when the not censuring of delinquents in our power shall be thrown before us? etc. There are several persons, and several punishments: we press not severity; let actions be weighed, and a just proportion observed. Look to all degrees, and spare none: and among the rest the Prelates, whose offences, in case they should not be found capital, that device of sending them to New England, transcends all the inventions I ever met with. 3. No care for the restitution to every man of his losses. This is a pressure, and followed with wars. Asa oppressed some of his subjects, and the remainder of his days was unquiet: From henceforth thou shalt have wars. How mindful was Abraham, that 〈…〉. every man should have his own to a shoe latchet? Gen. 14. 23. And no less David, 1 Sam. 30. 25. when some of his soldiers through weariness were disabled to follow. The cry of many a poor undone man is great; make the spoiler return the theft to the uttermost Farthing. These are some parts of our ways: and if these or the like vices abound, when God answers terrible things, why doth living man complain? In these still remaineth he righteous in himself, and to us a God of salvation. Which is The third Proposition. Such terrible consequences may be the way, whereby God to a Land becomes a saving God. Oh God thou art terrible out of thy holy places, Psal. 68 ult. That evidence which we have of thee from holy duties, is terrible, yet herein the God of Israel is he, a God prevailed with, a saving God. Herein observe three steps. 1. There is a time, a set time, when God is a saving God to his people. Thou wilt arise, and have mercy upon Zion, for the time, the set time is come, Psal. 102. 13. The vision is yet for an appointed time, it will surely come, and not tarry, Hab. 2. 3. There is a time both for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man to work for the Lord, and for the Lord to work for man: When the former must show himself a God-serving man, and the latter will show himself a man-saving God. 2. This time, this set time, is only to be taken from the fit disposition of the receiver. God's hands are stretched out all day to give, but man hath sometimes put off his coat, and is loath to put it on; is not ready to open when the Beloved knocks. 3. Terrible answers thus dispose: they prepare God's way, hasten his coming. God is saving, by desolating the adversary, by prospering his people. These terrible answers fit both, the wicked for desolation, the righteous for consolation: the one by hardening, the other by selfe-viewing. Observe we then here the ripeness of them both for their several ends; of the 1. Wicked for destruction. 2. Good for salvation. 1. When is a wicked people ripe for ruin, and what are the signs of its approach? The probable conjectures hereof are from four grounds. Their 1. Combination in wickedness. 2. Hurtfulness to others. 3. Security. 4. Profaneness. All these the Prophet Nahum cap. 1. 10. positively lays down, and saith expressly, that when these are found, they shall be consumed as stubble fully dried. But hear the particulars. 1. Their combination in sin, and mutual strengthening the hands of iniquity: while they be folden together, as thorns, enwrapped one within another for their more firm establishment and resistance. When hand joins with hand, when our Prelacy had strengthened their interests with their own combined resolves, backed herein with the countenance of Supreme Authority, and had made the tye (as they hoped) indissoluble by a devised Oath; thus folden together like thorns, we saw them suddenly on a flame, like stubble fully dry. 2. Their hurtfulness. Like thorns, tearing the and flesh of such as came within their reach. When a wicked one is grown so pestilent, that a man cannot in safety speak to them, choosing rather to have to do with an angry Lion, and a raging Bear, than sin lies at the door. Oh how untoward were our Prelates and their Courts become! Thousands whom they chased, as Bees do, drove out of the Land, imprisoned, fined, confined, silenced, deprived, ruined, rending them like thorns, can witness. 3. Their security: crying to themselves peace and safety, then shall come upon them sudden destruction, 1 Thess. 5. 3. When they shall be drunken as drunkards, one, yea a principal adjunct whereof is to be mindless of the times and the calamities. woe to those that follow strong drink. Why? Because they regard not the work of the Lord, nor consider the operation of his hands, Isa. 5. 11, 12. Of all men a drunkard is least fit to mind God's do. Many among us, about three years ago, had set these since-felt miseries fare away out of their sight, and as for any Items or Caveats given that way, they puffed at them; so drowned in ease, and drunken in security were many the very day or night before God took away their pride. Consider, and be mindful. 4. Their profaneness: drunken as drunkards, abominably vicious. What sin is not a drunkard guilty of? When the cry of Sodom reaches to heaven, and the sins of the Amorites are full, the heavens reigned vengeance on the one, the earth spewed out the other. Seest thou one wicked overmuch? he shall perish out of his time. Beholdest thou the breaking out of filthiness, and sin touching sin? these are stubble fully dry, ready for the fire * See pag. fol. : these are conjectures of their end, and probabilities of desolation nigh at hand: And unto the height of these they mount up by no step sooner, than by Gods answering his servants prayers by terrible things. Then they combine, their party gets strength, and God's people pay for it, than they scratch like Thorns, and rage like Bears: They flatter themselves in their ways, and say, I shall never sit desolate. Then profaneness compasseth them as a chain, and having hearts as full of mischief, as Hell is of horror, drunken with prosperity, are carried on with fury. But in that day their thoughts perish, they are gone, and are no more. When pride compasseth the wicked as a chain, 〈…〉 and violence covereth them as a garment; when they are corrupt, and speak wickedly; when they set their mouths against heaven, and live as if there were no God in Israel: then suddenly shall they be destroyed, and that without remedy. 2. So on the other side, there is a time when, and a disposition whereby the Saints are fitted for mercy, prepared to receive God as a saving God. This fitness see held forth in two Scriptures. 1. From Psal. 24. 4. Here the qualifications of one that shall ascend into the hill of the Lord are set down: viz. He that hath 1. Clean hands. 2. Pure heart. 3. A soul not lift up to vanity. 1. Clean hands. Hands are the instrument of action, and pointeth us thereby to an holy employment. 2. Pure heart, or judgement; clear in the principles and spiritual grounds of the work. 3. A soul not lift up to vanity. Affection not wrongfully fastened on that which is nothing, transitory, and hurtful. That person then by these terrible occurrences is prepared to receive a saving God, that hath a heart 1. Holily employed. 2. Clearly convinced. 3. Rightly affected. I. Holily employed. The heart's employment is only to make its address to God, by prayer and supplication to seek to him. So David, Psal. 105. 4. presseth, and withal showeth in what particulars we must seek him. 1. Generally, Seek the Lord. Seek him, to find his hand in his works; seek him, to gain his favour to his works. 2. Particularly. In seeking him 1. Seek his strength, spiritual support from him under these terrible answers; that we may be able to stand fast. 2. Seek his face, his gracious acceptance of you and your prayers in your several addresses to his Throne. Seek the Lord; seek his strength; seek his face. II. Cleerly convinced of two things. 1. Of his own sin. 2. Of the righteousness of God. 1. Of his own sin, and just demerit of the terror. I will go and return to my place, till they acknowledge their offence, Hos. 5. 13. God's assisting and prospering presence may be withdrawn from a Nation, he may be gone to His place; he may contract, and as it were confine himself to the souls; and faith of his Saints, which is one of his dwelling places, till that Nation be clearly convinced that they are justly punished for their transgression. 2. Of the righteousness of God. Mich. 6. 5. Remember but the particulars of God's proceed; use any and all means you can, that you may be brought to know the righteousness of God. III. Rightly affected. This is when the heart is carried after 1. The purity of God's ways, of Religion. It is the time, the set time for God to arise, and have mercy upon Zion, when his servants take pleasure in her stones, and favour the dust thereof Psal. 102. 13. 2. The public good. The Centurion, Luke 7. is said to be worthy of help from Christ, because he loves our Nation, verse 5. 2 From Lam. 3. 26. This Scripture also hath a threefold qualification of one fitted for the salvation of God. It is good that a man should both.— Or after the Original, The good man, and he that hopeth, and silently waiteth, is for the salvation of the Lord. 1. The good man. A godly sanctified man. His privileges are many. Happinesses belong unto him. Psal. 1●. All those rays of light, that stream from Zion, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his peculiars, God doth thence bless him, Psal. 128. in three things, (and these likewise happy in him.) 1. In himself. 2. In his family. 3. In his Country. 1. In himself. He shall share in all the common comforts of the Land. What mercy soever is given to the public, is given to him. He is always remembered in the favour, God brings to his people, and his particular visited with the Lands salvation. Is the Nation glad? In that gladness he rejoiceth. Psal. 105. 4. etc. Is God's inheritance refreshed when it is weary? In it and with it he doth glory. He shall see, that is, enjoy, share in the good of Jerusalem all the days of his life. 2. In his family: He shall see his children's children. A just man walks in his integrity, and his children are blessed after him, Prov. 20. 7. 3. In his Country: Peace upon Israel. The Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath blessed thee since my coming, saith Jacob to Laban, at my foot. Blessings are sent to every place where the Saints feet tread. Abraham was the world's blessing, and God commanded so. Be thou a blessing. We have blessed you, we have made you a blessing, you, yourselves to others. Psal. 118. 26. But in spirituals, from the house of the Lord, that is the main of God's salvation. A godly man is for the salvation of God. 2. And he that hopeth. Blessed are they that wait 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To say, the man naturally living, is too flat. for him, Isai. 30. 18. Why is the living man (the man spiritually living) sorrowful? is Jeremy's mournful demand. He himself answers, Man suffers for his sin. And we say, most of the sorrows, unhappinesses, sad conditions of the people of God, and their agents, is for sin, for this sin, Their earthly confidence. They do not partake from God of salvation, because they do not hope in God for salvation. Jacob (its probable) began to settle a little to the things of this world, making that to him a firm possession, which his father esteemed but as a temporary abode, And Jacob DWELLED in the Land wherein his Father was a stranger, Gen. 37. 1. And see him presently sadded in Joseph his darling. Judah feared Joseph because of his dreams, upon Reubens forfeiture he hoped after a Kingdom, which those dreams seemed to bequeath to Joseph; in this he was loath to be prevented, unwilling, that any, that a brother should step in between a Kingdom and his issue. If this were removed, all were sure. Judah sticks not at it; his brother's slaughter is spoke of, his sale effected, and so his person made incapable, the thing impossible, and Judah's sons are heirs apparent to a crown. Thus far earthly policy bore up. He that remembers Er and Onan, will assert what here is said. The spiritual believer, not the Politician, is for the salvation of God. Joseph himself is become a Courtier, and a Favourite: his experience had fully informed him, how changeable were great ones favours. He hoped by affected neatness, and Courtlike 〈…〉 on 〈…〉 Gen. 〈…〉. behaviour to keep himself in grace: whereby he became ensnared almost to his ruin. He that hopeth. 3. And is silent, patiently undergoing what God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lays on him. This is the Lords doing, saith Moses. And Aaron held his peace, saith the Text. You have heard of the patience of Job, and know what end the Lord made. Be silent to Jehovah, and under his hand, and verily thou shalt be fed. For, the good man, and he that hopeth, and silently waiteth, that, that is he that is for the salvation of the Lord. These are the several qualifications, that ripen both the wicked and the righteous for their ends respectively, and in them both doth God appear a saving God. The sum of all is: Terrible answers harden the wicked, and make them irreconciliable to the ways of God. They make them to combine their strength, that they may be as Thorns to hurt the man that is more righteous than they. These terrible things plunge them into security and profaneness, and makes them as stubble fully dry. But the same so prepare the Saints, so exerciseth their thoughts, convinceth their judgements, and regulateth their affections, so sanctifieth their persons, exciteth their dependence, and quieteth their spirits, that they shall quickly perceive God in this way to be the preserver of men. Again, terrible answers last not long. A day, a night, an hour, a moment, a little moment do in Scripture phrase express the duration of God's frown; and whilst thus, it is but as a Surgeons lancing in order to healing. He terribly speaks when he intends certainly to save. The men in Hosea's Hos. 6. 1. time apprehended so much, and through a terrible appearance saw God a saving God. Come, let us return to the Lord, etc. Or rather thus: Go ye, and we will return to the, etc. Ephraim was now under God's hand, they had walked after a sinful Commandment, and God had rend them, & was departed: then they under the burden of pressures and sin thus cry out: Go ye, O ye servants of the Lord, go ye on in your most righteous ways, and we also, we will return to the Lord. What? to the Lord? see you not how terribly he deals? have you any hopes of being received? We confess, he at this present answers by terrible things, he hath indeed torn us, but this is the way to a cure; he hath torn, and he will heal, yea otherwise we could not be healed; to effect it therefore, He WILL smite, he will launce, and search, and so he will bind us up. Thus in his terrors is he a saving God. But they are bitter for the time, and should they lie long, we should be oppressed, therefore after two days he will revive us, and in the third we shall stand up, and be found. The rod shall not long lie upon the lot of the righteous. God is oft corrective, never destructive. But the point is evident, and usual. I draw on to a close. Jehoshaphat and we are in a like condition. Danger appeared, prayers are made, God is sought unto, the enemies grow strong. Look yet nearlier, of the things requisite for such a time, they want much, have little; no courage, no strength, no arms nor armies considerable, no might to resist such a company coming against them; the King is at his wit's end, he knows not what to do, he is overwhelmed with fears; the people they run to God to be informed what to do, they are drowned in tears; discoveries are made to both; the Scouts from the enemy come running with terrible tidings, Oh Jehoshaphat, Jehoshaphat, an enemy, an enemy, a numerous army marching furiously, already entered, and possessed of some strong places, etc. Thus they. A Prophet from the Lord, divinely inspired, from spiritual promises, gave strong encouragement; Be not dismayed, fear not numbers, mind not the persons, consider the Cause; think not who the men are, but whose the Cause is: The battle is not yours, but Gods: He will be with you as a Man of War: this terrible alarm is the way wherein he will be to you a saving God. As for you, Set yourselves; Stand still, and see the salvation of God. 1. Set yourselves. This is our duty, we must not be idle, God blesseth us in all we put our hand to; Go down against the enemy, do your best; let the Soldier's march, the battle be ordered; set your hearts to; compose your spirits; have an eye to the Covenant; look up to heaven; let the soul be believing, the body be doing; set yourselves in a right posture either way, that neither may your faithless hearts lose your God, nor your disorders, the battle. Set yourselves. 2. Stand still: be silent, quiet, 1. From fears and discouragements: neither fear nor doubt the success, that belongs to God, not to you; have an eye to your own, your affections, your aims, your manner of managing; refer the rest to him to whom it belongs: Trust you in God, when the wicked bend their bows. Hold your peace from any sinful distrustful passages, and then for the event, let come on us what will. Job 13. 13. 2. From shunning dangers by false ways. Let no man's judgement fail him. There is no safety in falsehood: a compliance is odious to all. A Castle is a refuge for a day, or so; flight prolongs the misery; sinfully then to betray the Cause, or trust reposed in us, is to run into the danger we would avoid. Remember sampson's wife and father in law: The Philistims threatened to burn them, nothing but a treacherous betraying of Samson can prevent it; rather than they will hazard themselves, they will break the bonds of relation. By their enticements Samson is deceived. Mark the end. He falls into the snare he shunned. The Philistims come up, and burn them both with fire. Behold the severity and justice of God, who brought their fears upon them. So true is that of the Prophet, That shall be no confidence 〈…〉. ●6. to the house of Israel which brings their iniquity to remembrance. These are not the ways therefore that God approves; stand still in a full dependence on him; leave him to work his own ends by his own ways. He is wise. Hold you your peace. Stand still, and 3. See the salvation of God, brought to pass three ways to the people of God. When their 1. Prayers 2. Persons 3. Cause get the victory. 1. When their prayers are victorious. So sometimes God fights: so Moses subdued Amalek: Jehoshaphat his enemies: and Hezekiah Senacherib: for prayer hath in it a power preservative, and destructive, and in this Mount is often God seen. 2. When their persons get the victory. In all the prevalent proceed of the Saints, the victory is of God: ordinary means of Soldiers, Weapons, Stratagems, a strong City, are subordinate to God. He useth them, and effects by them what he pleaseth. 3. When the Cause stands up against all oppositions, though with the loss of the persons, Religion gets the upper hand by the sufferings of the professors. Lift we up therefore both eyes and hearts, and see, and behold a saving God, when tempestuous round about him. God's answer the last day was Lightning, and an horrible Tempest: this drove us to our shelter, where being freed from the fury of the storm, we may with delight behold the refreshing drops intermixed. This day's employment is this covert, wherein our desire is to meet, to find God an hiding place, as the shadow of a great Rock in a weary Land. The sign of it, and our duty after it is to double our diligence after this day, to enlive our spirits in the ways of the Lord. Jacob being blessed by Isaac, met with a cross consequent, a purpose of Esau to murder him. A terrible answer. This makes his father's house unsafe: he leaves it, but sadly, and against his will. And Jacob went out from Gen. 28. Beersheba. He was gone, verse 7. yet verse 10. he went. Probably he set forward, and yet hanged back. His father, his mother, his family, his native Country, all are clogs: But at last gone he is: and in the way at Bethel, God, the God of his Fathers meets with him. By a banishment the God of his salvation appeared to him. Then Jacob lift up his feet Cap. 29. 1. and journeyed. Then he took heart to him. God, we hope, will make this day our Bethel. From this day forward, up and be doing. Double thy prayers, pains, purse. Ride on prosperously because of the word of truth and righteousness: that the right hand of the Lord may bring valiant things to pass for us and our Armies. Once hath God answered by terrible things, but he will do so no more. Therein he crossed not his righteous nature, though he concealed the acts of his mercy. If he give us grace to improve it aright, the end will show, it was the way whereby he became to us a saving GOD. FINIS.