A SERMON PREACHED AT THE PUBLIQVE FAST the ninth of Feb. in St MARIES OXFORD, BEFORE The Great Assembly of the Members OF THE HONOURABLE HOUSE OF COMMONS There Assembled: And published by their special Command. Luk. 19.41, 42. And when he was come near, he beheld the City, and wept over it. Saying, if thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace. OXFORD, Printed by LEONARD LICHFIELD, Printer to the University. 1643. Die Sabbati decimo Februarii. 1643. ORdered that Mr Mostyn, and Mr Tompkins, give the Bishop of Down thanks for his Sermon, and, desire him it may be printed by a Printer at his own appointment, (unless for Expedition he please to employ the Printer to the University.) Noah Bridges. JEREM. 5.9. Shall I not visit for these things, saith the Lord, and shall not my soul be avenged on such a Nation as this? AT the first hearing of these words read, you will conceive that I am come with an angry message in my mouth; yet are you bound to hear it, because it is from the Lord, Dictum jehovae: even a fearful threatening from God himself against his people Israel, which is repeated no less than thrice in this book, here in the ninth verse of this Chap. again v. 29. and after Chap. 9.9. Now (saith S. Jerome) verba toties inculcata, vera sunt, viva sunt, sana sunt, plana sunt: Words so often inculcated are true and lively, sound and plain. The Truth of this threatening appeareth by the fearful execution of the judgement threatened upon the jews, who became a spectacle of God's vengeance unto all Generations. This doth something concern us; for the Apostle saith, Rom. 15.4. Whatsoever things were written aforetime, were written for our learning. And again, he telleth us, 1. Corin. 10.6. that the punishments of the jews are our examples, to the intent that we should not lust after evil things, as they also lusted. If therefore it appear that we have sinned in like manner as they did, that our case is like unto theirs, I shall have a good warrant to take up this Dictum Jehovae, to come with this threatening in my mouth, shall I not visit for these things, saith the Lord, and shall not my soul be avenged on such a Nation as this? In which words two things are expressed; First, the Prophet's commission, or the authority by which he spoke, in these words, Dicit Dominus, saith the Lord. Secondly, The message which he brings, which is a fearful threatening against his people Israel, shall I not visit for these things, and shall not my soul be avenged on such a Nation as this? The Prophet's commission is not from man, nor by man, but from the Lord, for dicit Dominus, the Lord saith it. It is ordinary with all the Prophets, to allege the authority by which they speak, and to bring forth their commission, thereby to draw the attention of their hearers, and to procure faith and obedience to their words, as being the words of God himself. And this they have done in many and divers phrases, such as are these especially, the word of the Lord came unto me, the Lord said unto me; the Lord spoke by me; I saw the visions of God; the spirit of God came upon me; and this here in my text, dicit Dominus, wherewith every particular Prophecy is sealed, to show the dignity of the Prophecy, and the truth of the Prophet, that he speaks not the vision of his own heart, (as it is said of the false Prophets, jer. 23.16.) but that he doth prophecy from the mouth of God himself. Our Prophet in the beginning of this book brought forth his commission, showing that the word of the Lord came unto him in the days of josiah, and yet afterwards as oft as he beginneth a new matter, and particularly here where he threatneth judgement, to show that there is nothing his own; he doth it in the stile of the Court of heaven, with a Dicit Dominus, saith the Lord. Now if it be the Lord that saith it, if this message be from God, than it is our duty to hear it; for when God speaks, all men are bound to hear: He that made the care, shall he not be heard? Ye, it is our duty not only to hear it, but also to hear it aright, not as it is the word of man, but as it is indeed the word of God: we must receive it as God's message, that is, with reverence, and attention, with fear and trembling, with wisdom and discretion, and especially with faith and obedience, else all our labour is in vain: for this is the Propter quod, the end of hearing: therefore God sends his word unto us, that we may obey, and obey we cannot, unless we believe the word which we hear; for faith is the mother of obedience, as Saint Paul hath taught us in that excellent gradation, How shall they call on him in whom they have not believed. Rom. 10 14. Calling on God is the first act of obedience, and this cannot be done without faith. And so we see the true reason why men do not profit by the word that cometh unto them from the Lord, even because they do not believe it. The Gospel was preached to the jews who perished, as well as unto others, but, saith the Apostle, It did not profit them, not being mixed with faith in them that heard it, Heb. 4.2. Turn over all the volumes of the Prophets, and you shall find that this was the immediate cause of the destruction of the jews, even their not believing and obeying the words of the Prophets. They made a mock at God's threaten; for as it followeth a little after my Text, vers. 12. They said, It is not he, neither shall evil come upon us, neither shall we see sword nor famine. And the Prophets shall become wind, and the word is not in them. And this their incredulity brought forth disobedience: for how often doth the Lord complain, When I called none did answer, Esa. 65.12. and 66.4. and as it is in Chap. 35. vers. 15. of this Prophecy, I have sent unto you all my servants the Prophets, rising up early, and saying, return ye now every man from his evil way, and amend your do:— But ye have not inclined your ear, nor harkened unto me. And therefore if we would profit by the word that cometh from the Lord, we must give credit to the message, believe all Gods threaten, that so we may apprehend the danger, and labour to prevent it by repentance, as did the repenting Israelites, Hos. 6.1. when they heard God's judgements threatened, they called one another, saying, Come let us return unto the Lord, for he hath wounded, and he will heal us. As yet the judgement was only threatened, it was not inflicted, and yet they cry out, He hath wounded, he hath torn us, as though they had even then felt the strokes which after came upon the wicked: for why, they knew that God is true, and that none of his threatings could fall unto the ground; therefore they were sensible of their danger, and did sue unto God for deliverance. So did Noah, for the Apostle saith, Heb. 11.7. By faith Noah being warned of God of things not seen as yet, moved with fear, prepared an ark to the saving of his house. Where observe three degrees of Noah's obedience. 1. His faith, he believed Gods threatening, though it was of things as yet not seen, for he received God's warning by Faith. 2. His fear, he was moved with fear. 3. His wise doom and care, he prepared an Ark to the saving of his house. In like manner should we receive God's warning by faith, believing his threaten, that so we may fear and tremble at his judgements, and being moved with fear, we may provide for our own safety as he did. This is the part of every wise man; for saith Solomon, Prov. 22.3. A prudent man forseeth the evil, and hideth himself. That is, he knoweth that the judgement threatened will come upon the land, and he provideth by all Lawful means for his safety, especially he maketh his Peace with God, and hideth himself under the wings of his protection, that so he may be able to stand in the evil day. And thus having briefly prepared you to receive the message, I come to show you what it is. It is a very angry one, like samuel's message: for unless we have caroused the cup of slumber unto the very dregs, this will make both our ears to tingle, 1. Sam. 3.11. and our heart strings to tremble. It is a fearful threatening against his people, expressed by way of interrogation, yea of a double interrogation, and this interrogation hath the force of a most powerful affirmation. Shall I not visit for these things, and shall not my soul be avenged on such a Nation as this? That is, I shall visit for these things, my soul shall be avenged on such a Nation as this. Wherein he appeals, as it were, unto themselves, to declare whether he can do any less, then punish these sins. As the judge calls unto the guilty Prisoner at the Bar, to speak, and to show cause, if he can, why the sentence of death should not be pronounced: so God is brought in here dealing with his people. He hath in the words going before, by this Prophet, accused them of many grievous sins, of Rebellion, hypocrisy, security, contempt of his judgements, neglect of his word, abuse of his servants, disobedience to his call, impudency in sin, idolatry, adultery; and having found them guilty of all these, he calls them to show cause why the law should not be executed upon them. Shall I not visit for these things, saith the Lord, and shall not my soul be avenged on such a Nation as this? As if he should say, Now since there are such abominations in jerusalem, since there is such obstinacy in this people, let all the world judge, and even yourselves speak, if it be not meet and just, that I who am the most just judge of the world, should call you to an account, and judge you for these things. I punish the sins of the Nations who know not my name, how much more shall I punish the sins of this unthankful Nation, to whom I gave the knowledge of my will, whom I chose to be mine own people, and whom I have blessed without measure with innumerable benefits; yet have they followed the sins, for which other Nations were destroyed, and estranged themselves from me: they have provoked my Majesty by their Idolatry, wronged their Neighbour by fraud, oppression, and all manner of unrighteousness; and by a perpetual Rebellion they have resisted my will: therefore is my will wholly bend to revenge, I will visit for these things, my soul shall be avenged. From the words thus explained, I will draw seven conclusions. 1. That punishments are a visitation, so called in my Text. 2. That all punishments are from God, Shall not I visit. 3. Sin is the cause of all punishment, Shall not I visit for these things. 4. That great sins procure not only a visitation, but a vengeance, he will be Avenged. 5. Such sins procure a speedy vengeance, such as God in his will doth earnestly affect, and in his work doth seriously effect; for his Soul is set upon revenge, that is, he hath a bend mind, a ready will, and an earnest desire to be avenged: Shall not my soul be avenged? 6. That these grievous sins bring God's vengeance, not only upon particular persons, but also upon the whole Nation: Shall not my soul be avenged on such a Nation? 7. That no Privileges nor Prerogatives can secure a Nation from punishment; but if sin do abound, God will be avenged on any Nation, even on this Nation of the jews, who were his own peculiar people, Shall not my soul be avenged on such a Nation as this? By these seven steps shall we climb up unto the understanding of this Text. 1. Punishments are a visitation, so called in my Text, Shall I not visit? that is, shall I not punish? Indeed in many other places we find the word used in a better sense, to express God's kindness and favours to his people. And if you would know how this word cometh to have two such contrary significations, as to express sometimes his benefits, and sometimes his judgements: we must look into the proper signification of the word. To visit properly is to inquire, or make a search, to take a view of a thing, and exact an account, which may be both of good and bad. Therefore sometimes the Hebrew word Pakad that signifieth to visit, is by the latin interpreter rendered quaerere, to inquire, as job. 31.14. Cùm quaesierit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jiph kod. quid respondebo? When he shall visit, what shall I answer? To this end do Kings institute visitations by themselves or by their Ministers, even to inquire into the State of their Kingdom, for the punishment of evil doers, 1. Pet. 2.14. and for the praise of them that do well. So the Apostles visited Churches, that is, they did view throughly the State of the flock. Now because when God cometh to visit the Sons of men, he taketh notice both of the good and the bad, rewardeth the good, and punisheth the bad: hence it is, that his visitation expresseth sometimes his mercies, and sometimes his judgements. So that there is a twofold visitation from God, a visitation in mercy, and a visitation in justice. This threatened in my Text is a visitation in justice, like that mentioned in the second precept of the Law, He visiteth the iniquities of the Fathers upon the Children. And Isa. 26.14. Thou hast visited and destroyed them, and made all their memory to perish. And in many other places God's visitation doth express his judgements. I conceive that the phrase is borrowed from the proceed of a judge against guilty persons; in which proceed there are two main acts. 1. An inquiry and diligent examination, whether the party be guilty or not: this is properly to visit. 2. after he is found guilty, punishment is inflicted upon him. Such is the proceeding of every just judge, and after this manner doth God himself proceed, and the second act which is punishment, is called by the name of the first act, a visitation or an enquiry, and that for two reasons. 1. To show that God doth never punish but after an enquiry made, and examination of the fact: he is that Lord who in the Parable, Luk. 16.12. calls his Steward to an account: He called him and said unto him, how is it that I hear this of thee; give an account of thy Stewardship. There is the visitation or inquiry: and then followeth the punishment, for thou mayest be no longer Steward. That this is the order of God's proceed he showeth clearly, Gen. 18.2. Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous: I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me: and if not, I will know. 2. To show that if God come to visit, that is to make a search for sin, we cannot possibly escape punishment; for we are all guilty in his sight, not able (as job saith) To answer him one of a thousand: so that the best of us had need to pray with the holy Prophet, enter not into judgement with thy servant; for in thy sight shall no man living be justified. Psal. 143.2. Now to make some use of this in a word, if punishments be a visitation, then whensoever we are under the cross, let us remember, it is God that visiteth us, and then in like manner let us visit God, visit him by prayer; for to pray unto God is to visit him, according unto that, Isa. 26.16. Lord in trouble have they visited thee, they poured out a prayer when thy chastning was upon them. Visit him by repentance; for as by sin we turn our backs upon God and departed from our heavenly Father; so by repentance we come home again, and set our faces towards God, walking in the ways of his Commandments. Finally, visit him by faith, faith is the eye of the soul, by faith we look upon him whom we by our sins have pierced, by faith we who were far off are made near, by faith we have boldness and access unto him. The second conclusion is, that all punishments are from God, Shall not I visit? he saith not shall not the Assyrians visit? but shall not I? for punishment is an act of justice, & so most proper to God, who is the judge of the world, as is expressed, Amos 3.6. Shall there be evil in a City, and the Lord hath not done it? Certainly whatsoever calamities do befall us, they come not by chance or any blind fortune, or the malice of men or Devils; but by the determined Council and foreknowledge of God. If the pestilence come amongst us & consume us, it is the Lord that sends it; or if famine come and pine us away, it is from the Lord; or if the sword be unsheathed to kill and destroy, it is the sword of the lord I will send (saith the Lord, Chap. 25.9.) and take all the families of the North, and Nabuchadnezzar the King of Babylon my servant, and will bring them against this land— and make them an astonishment, and an hissing, and perpetual desolation. It was God that delivered jehojakim King of judah, into the hands of the King of Babel, Dan. 1.2. It was not Nebuchadnezars doing, but the Lords. It is plain in the History of Job, that the Devil for all his malice could not touch job, nor any thing that was his, until first the Lord had said unto Satan, Behold all that he hath is in thy power, Job 1.12. Insomuch that Job being spoiled of all his goods, cried out, The Lord hath given, the Lord hath taken. He saith not, the Sabaeans have taken away, but the Lord hath. So the repenting Israelites in all their extremities, cried out, He hath wounded us, he hath torn us, Hos. 6.1. all the wounds which they felt, they acknowledge to come from God, and therefore they have recourse unto him for remedy, knowing that God's hand is like unto Achilles his spear, which only can heal the wound that it hath made. The consideration hereof, should teach us patience under the cross, even with all meekness and humility to submit ourselves unto the hand of God. So did David, I was dumb (saith he) and opened not my mouth, because thou didst it. When Shimei did curse and revile him, he did not so much as look upon the instrument, but upon God whom he had offended, saying, Let him curse, because the Lord hath said unto him, Curse David. 2. Sam. 16.10. So should we in all our sufferings, not so much look unto the instruments, as unto God, from whom our afflictions do come. Verily, there is not a greater let that hindereth men from profiting by their afflictions, than their blindness, whereby they ascribe all their calamities, to secondary causes and inferior means, to fortune or chance, and never look up unto the hand of God that striketh them; like a Dog that snatcheth the stone, and observeth not the hand that fling it. Such was the blindness of the Israelites, Hos. 5.13. when Ephraim saw his sickness, and Judah saw his wound: then went Ephraim to the Assyrian, and sent to King Jareb; yet could he not heal you, nor cure you of your wonnd. And there be many such, and some worse, who in their troubles will not only go unto Ashur, but even to a Witch at Endor, as though there was not a God in Israel. Oh wretched people! do they think it is the Devil that hurteth them, or that he can heal them? No, it is only God that woundeth us, and he only can heal us: He killeth and maketh alive, 1 Sam. 2.6. bringeth down to the grave and raiseth up. Therefore let us in all our extremities have recourse unto him, saying with jehosaphat, O Lord, we know not what to do, but our eyes are unto thee. 2 Chron. 20.12. As all punishments are from God, so the cause that procureth them is always in ourselves: for sin is the cause of all punishment, as it followeth in the third place, shall I not visit for these things? that is, for these sins. Almighty God who is goodness itself, and hateth nothing of that which he hath made, doth never strike without a cause, nor for every light cause either, as he hath expressed, Lam. 3.39. wherefore is the living man sorrowful, man suffereth for his sin: And a little before, vers. 33. He doth not afflict willingly, nor grieve the children of men. It is not willingly, but with much reluctation, as he expresseth, Hos. 11.8. How shall I give thee up, Ephraim? how shall I deliver thee, Israel? how shall I make thee as Admah? how shall I set thee as Zeboim? mine heart is turned within me, my repentings are kindled together. Therefore is the execution of justice called Opus alienum, Isa. 28.21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he might do his work, his strange work, and bring to pass his act, his strange act. It is called a strange work, because he hath no delight in it, as he professeth, Ezech. 18.32. I have no pleasure in the death of him that dieth. God hath no pleasure in death and in destruction, but is in a manner constrained by our fins to inflict them: for sin crieth unto the heaven for vengeance, and suffereth not God to rest till he have poured it out: sin is so contrary to God's nature, that he cannot but punish it, according to that, Psal. 5. 5. The foolish shall not stand in thy sight: for thou hatest all workers of iniquity. He reasons from the nature of God, after this manner; God hateth sin, and therefore he will punish it. It is not without cause that the same word in the Hebrew doth signify both sin and punishment; for these two are inseparable, if impiety, there can be no impunity. It was Gods threatening unto Adam, in the day that thou eatest of the forbidden fruit thou shalt die the death, Gen. 2.17. This is the sentence of the Law, Cursed is every one that abideth not in all things that are written in this book, Deut. 27.26. This is repeated by the Prophet, Ezech. 18.4. The soul that sinneth, it shall die: the same is confirmed by the Apostle in many places, Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, Rom. 5.12. By sin death entered into the world: So that if it had not been for sin, death could not have found a door to enter in at. But when by one man sin entered into the world, death entered by sin, and passed upon all men, Rom. 6.23. The wages of sin is death, Rom. 8.13. If ye live after the flesh, ye shall die. And S. james saith, chap. 1.15. Sin when it is finished, bringeth forth death. He saith not of every sin, that it bringeth forth death; but only of sin when it is finished, or come to a full height: for God in his mercy forgiveth sins not finished, or at least he tolerateth them till they come to perfection, that the sinner may be without all excuse; but in his justice he judgeth and condemneth sins consummate by frequent iteration, hardness of heart, and impenitency: as he sheweth, Amos 1.3. For three transgressions of Damascus, and for four, I will not turn away the punishment thereof &c. as if he had said, if Damascus had sinned only once, in persecuting of my Church, I might have turned away my judgements: but they have sinned often, to three transgressions, they have added four, they have threshed Gilead with threshing instruments of iron. And for so many transgressions I will not turn away their punishment. Such a continued course in sin, doth not only deserve death, which is common to all sins; but it assuredly bringeth it forth, and moveth God to inflict it upon the sinner. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used by the Apostle signifieth to be delivered of that which hath been conceived: so that the Apostle will give us to understand so much, that sin, when once it cometh to perfection, is with child of death, and must needs be delivered. If it be so that sin bringeth punishment, and that there is no suffering but only for sin: then whensoever any evil is upon us, let us look back into our former courses, examine our by past lives, and see what we have done, to provoke God's wrath and indignation against us: for certain it is, that all afflictions are from God, and as certain it is that all afflictions are from God, and as certain it is, that God never strikes, but where he finds a cause in the party. Oh happy were we, if the sense of our sufferings might thus lead us into the sight and sense of our sins, that so we might have recourse unto the Physician of our souls. But alas! we all perish for want of consideration: for we go on, walking rashly, and mind not what we do, or in what case we stand to God-ward. No man repent (saith our Prophet, cap. 8.6.) but why? No man said, what have I done? Every one turned to his course, as a horse rusheth ●nto the battle. There can be no repentance, till first there be a looking back, I am. 3.40. to see what we have done amiss; therefore let us search and try our ways, and turn again to the Lord. First we must search and try our ways, to find out our own wander, before we can return unto the Lord. The fourth point followeth, that great sins, such as were among the jews, and doubtless are amongst us, do procure, not only a visitation, but a Vengeance: which is an act of God's wrath, and so a terrible punishment, in some sort proportionable to the offence committed, which God inflicts upon men, not so much for their correction, as for the satisfying of his own justice. First I say, it is an act of God's wrath, according to that, Micah. 5.15. I will execute vengeance in anger, and fury upon the Heathen. Again, I say that God inflicteth vengeance upon men, not so much for their correction, as for the satisfying of his own justice. For this difference Aristotle puts between punishment and revenge, Lib. 1. Rhetori. c. 10. that punishment is for their sakes that suffer it; and revenge for his sake that takes it. So long as our sins are any way tolerable, God doth only punish, intending our amendment; but if our sins become great and grievous, such as cry unto the heaven, God will proceed to revenge; then he will not look so much unto us, as unto himself; for his honour is engaged, and must be relieved, by executing vengeance upon the wicked. God's Justice calls for revenge; for by sin God is wronged, and he must be righted, and get himself honour upon those sinners who have dishonoured him. Thus being to execute judgement upon Pharaoh, he saith, I will get me honour upon Pharaoh, Exodus 14.17. God got himself honour, by magnifying his Justice in the destruction of that Rebellious Tyrant. This is a thing so agreeable to the Divine nature, that thereby God is known to be God, according to that of the Psalmist, God is known by executing of judgement. Hereby was he made known unto the Egyptians, as he saith, Exod. 7.5. And the Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt. Yea vengeance is so proper unto God, that he doth challenge it as his own peculiar, Deut. 32.35. Vengeance is mine, I will repay. Which place is twice quoted by the Apostle, once Rom. 12, 19 to dissuade us from private revenge: and again, Heb. 10 30. to deter us from wilful sinning. Besides he is styled the Lord God of Vengeance twice, Ps. 94.1. and the Lord God of Recompenses, by our Prophet. cap. 51.56. and Nahum. 1.2. he is called a jealous, furious, and revenging God. If God be an avenger; then let us remember what the Apostle saith, It is a fearful thing to fall into the hands of the living God, Heb. 10 31. His wrath is a consuming fire, before which when it is kindled, the wicked shall be consumed, as stubble before the fire: when God cometh to revenge, they shall cry unto the Mountains to fall upon them, and cover them from the face of him that sitteth on the Throne. We shall therefore do well to advise with Ourselves now, how we shall do to bear that wrath; we should now pose ourselves with that question of the Prophet, who among us shall dwell with the devouring fire? who among us shall dwell with the everlasting burn? If God's wrath be in supportable, then should we labour in time to prevent it. And the only way to prevent it is, now to revenge upon ourselves for the sins we have committed; for revenge is a part of Repentance, as is excellently expressed by the Apostle, 2 Corin 7.11. Behold, the self same thing that ye sorrowed after a godly sort, what carefulness it wrought in you; yea, what clearing of yourselves; yea, what indignation; yea, what fear; yea, what vehement desire; yea, what zeal; yea, what revenge? But how shall we revenge upon ourselves? even by mortifying our sinful lusts and corruptions, beating down this body of sin, afflicting our souls by fasting and abstinence: we must not only take from our flesh all sinful pleasures and delights; but also restrain ourselves of the use of lawful pleasures, of meat and drink: Et abstine at à licitis, quia illicita concupivit. This is that work where unto we are now called, and whereof this day we make a profession. If we do truly humble ourselves and afflict our souls, we shall not be judged of the Lord: otherwise God's vengeance is near at hand. So it followeth in the fift place, That grievous sins procure a speedy vengeance, such as God in his will doth earnestly affect, and in his work doth readily effect: for his soul is set upon revenge, shall not my soul be avenged? God is not as man consisting of soul and body; yet the Scripture speaking of God after the manner of man, ascribes unto him not only bodily members, as eyes, ears, hands; but even a soul also. God's Soul is here mentioned to express the earnestness of his desire. As in other places when God is brought in, saying, My soul hateth this, my soul abhorreth that, it is to express a great and a vehement detestation: so here when God saith, my soul shall be avenged, he will express a vehement desire. He will have his people to conceive that by their sins they had grieved him (as we say) at the very heart, that is, offended him exceedingly, and that he will ease his heart by executing vengeance upon them, as he threatneth, Isa. 1.24. Ah, I will ease me of mine adversaries, I will avenge me of mine enemies. Therefore let us take heed of grieving God's soul: if his soul be grieved, his soul will be avenged. It is a dangerous thing to grieve men, especially if they be powerful; how much more dangerous is it; to grieve the great God of heaven and earth, as is expressed, Isa. 7.13. It is: small thing for you to weary men, but will you weary my God also? Remember therefore the Apostles admonition, Ephes. 4.30. Grieve not the holy spirit of God, whereby you are sealed. Or if we have grieved him by our sins, the next best is, that we be grieved with ourselves for all our abominations. That is the only way to keep back God's vengeance both from ourselves and from the Nation. For that is the sixth conclusion arising from this Text, Grievous sins bring a vengeance, not only upon particular persons, but also upon the whole Nation: Shall not my soul be avenged on such a Nation? As God in Scripture accuseth particular persons for sin, so he chargeth whole Nations, Kingdoms, and Cities. judah is a sinful Nation, a people laden with iniquity: Isa. 1.4. Gilead is a City of them that work iniquity, and is polluted with blood. Hos. 6.8. and in the fourth Chapter of that Prophecy at the first verse. the Lord takes up a complaint against the whole Land: The Lord hath a controversy with the inhabitants of the Land, because there is no truth nor mercy, nor knowledge of God in the Land. etc. The Apostle Peter taxeth the age with corruption, Acts 2.40. Save yourselves from this untoward generation. And Saint john saith, The whole World lieth in wickedness. 1. Joh. 5.19. And as the Nation is defiled with sin, so we find that God's judgements are general upon the whole Nation: when the Earth was filled with cruelty, and all flesh corrupted his way, than God sent the flood upon the old World: the whole Cities of Sodom were overthrown: God ten plagues were upon the Land of Egypt, so that from Pharaoh that sat upon the Throne, unto the She pheards that followed the Ewes, there were none free from the annoyance of those plagues: the seven Nations of the Canaanites were cast out, when their iniquities were full: God's wrath was upon all the Camp of Israel in the wilderness. In the Prophets you will often find Judgements threatened against the whole Nation. Jsa, 1.7. Your Country is desolate, your Cities are burnt with fire, your Land strangers devour in your presence. Isai. 60.12. The Nation and Kingdom that will not serve thee, shall perish. Hos. 4.3. Therefore shall the Land mourn, and every one that dwelleth therein shall languish, with the beasts of the field, and with the fowls of Heaven, yea the fishes of the Sea also shall be taken away. Hos. 13.16. Samaria shall become desolate, for she hath Rebelled against her God: they shall fall by the sword: their Infants shall be dashed in pieces, and their women with child shall be ripped up. And as he threatened, so he executed his judgements upon the Nation: First, the Kingdom of Samaria was so utterly destroyed, that it ceased to be a Nation any more: a little after the Kingdom of Judah was carried away captive unto Babel, and albeit God was pleased to bring back again their captivity, yet it was a very small remnant, as saith the Prophet Isai. 1.9. Except the Lord of Hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. So God dealt with other Nations, Zeph. 3.6. I have cut off the Nations: their Towns are desolate, I made their Streets waste, that none passeth by: their Cities are destroyed, so that there is no man, that there is none inhabitant. Even Babylon the hammer of the Earth became heaps. Jerem. 51.37. An habitation of Owls, Satyrs dancing, and Dragons crying within her palaces. Isa. 13.21. So we know God will do unto mystical Babylon: when her sins have reached unto Heaven, then will the Lord remember her iniquities: she shall be burnt with fire: yea, her destruction is so irrecoverable, that it is compared to a millstone cast into the midst of the Sea, which is not to be taken up again. But to leave judgements to come, consider what is become of the famous Kingdom in the East, where the Apostles themselves planted Churches, and you will find that God hath removed their Candlestick, or covered it under a bushel; for they now groan under the slavery of the Turk. So true is that which Saint james saith, Sin when it is finished, bringeth forth death. Here it will be expedient that I show you briefly, what sins these are that bring judgements upon the Nation, and what is the vengeance which God executeth upon a Nation. As to the first, it is not every sin that draweth judgements upon the Nation; but sin when it is finished, or come to a full height: for there is a growth and perfection in sins both Personal and Nationall. Personal sins are finished, when men add sin to sin, acquire a habit of sin, draw upon themselves a necessity of sinning, harden their hearts, & continue in impenitency. There is a perfection also in Nationall sins, and four things concur to the finishing of sin in a Nation. 1. Their number and quality, if they be many and grievous. 2. Their extent, if they be general. 3. Their freedom, if they go unpunished. 4. Their continuance, if they be persevered in without repentance. If the sins of a Nation come once to this full height, then are they ripe for God's sickle there will follow the death and destruction of that Nation. The vengeance which God executeth upon a Nation hath three degrees: the first I may call affliction, the 2d captivitiy, & the 3d utter destruction. For affliction, when 0198 God visits a Kingdom with divers plagues, such as are mentioned in the fourth of Amos, where he reckoneth up the several plagues which he had inflicted upon his people, as famine, or cleannesses of teeth, ver. 6. drought or want of rain; ver. 7. blasting and mildew, ver. 9 Pestilence and the Sword, ver. 10. And when for all these they did not return unto the Lord, he threatneth yet a greater judgement, ver. 12. Therefore thus will I do unto thee, O Israel. For this is God's method in punishing: he beginneth with milder corrections, and when these cannot prevail, he proceeds to sharper judgements. In the fift of Hos. first he threatneth a gentle correction, ver. 12. I will be unto Ephraim as a Moth, and to the house of judah as rottenness. But when they were not affected with the slow gnawing of a small Moth, he threatneth a heavier judgement, ver. 14. I will be unto Ephraim as a Lion, and as a young Lion to the house of Judah; I, even I, will tear and go away: I will take away, and none shall rescue him. And Levitic. 26. he threatneth several plagues against the transgressors of his Law: first, sickness ver. 16. then famine, ver. 9 after this destruction of their cattles, ver. 22. after that the sword and Pestilence, ver. 25. And after all these he addeth, And if you will not for all this hearken unto me, then will I bring seven times more plagues upon you; as if he should say, since ordinary afflictions cannot work upon you, ye shall even go into captivity. This is the second degree of vengeance which God brought upon his people, their abused soil upon a surfeit of wickedness, did spew out her perfidious owners; they were carried captive unto Babel, and there were servants to a people, whose gods they knew not, whose language they did not understand: and as it was foretold, Their country was desolate, their Cities burnt with fire, strangers did devour their Land in their presence, & the Daughter of Zion was left as a Cottage in a Vineyard, as a lodge in a garden of Cucumbers, as a besieged City. Isa. 1.7.8. The third degree of vengeance which God bringeth upon a Nation, is utter destruction, such as God brought upon the old World, upon Sodom and Gomorrah, upon the Kingdom of Israel. It pleased God to bring back again the captivity of judah, and they were as a firebrand plucked out of the fire: but the flourishing Kingdom of the ten Tribes came to a final end, and so vanished in that her dissipation, that no man since could ever say, this was Israel. Here was vengeance upon the whole Nation. Such vengeance will God execute upon any Nation, if their sins be come to a full height: and therefore howsoever thou be desperately careless of thyself, yet pity the Nation that bred thee, and wherein thou breathest. If Paris be famous to this day, for occasioning the destruction of Troy: how shall your names be branded with ignominy, if you bring destruction upon your Nation? but if you regard not the shame, yet fear the torment will follow your own Souls: God will require the blood of them that perish by your means, at your hands. If they that turn many to righteousness shall shine as the stars, brighter than the firmament; then they who turn many unto wickedness, shall burn in Hell as brimstone itself, hotter than other wicked men, which yet shall be Faggots in Hell fire. The rich glutton in Hell had a great care for his brethren, that they should not come into those torments; and the reason is, he knew that then his own torments should be increased, because by his example, he had been the author of their destruction. Have, I beseech you, at least as much charity, as damned Dives had; pity your Nation, and be careful that others far not the worse for your sakes. The last point is, That no privileges and prerogatives can secure a Nation from judgement; but if iniquity do abound, God will be avenged on any Nation, even upon this Nation of the jews which was his own people. Indeed never a Nation under the Cope of Heaven could compare with the jews for prerogatives: they were God's people by peculiar adoption: the Lord did choose them above all the people of the earth to set his love upon them: he gave his laws unto jacob, and his testimonies to Israel: he dealt not so with every Nation, as he dealt with them. To them pertaineth (saith the Apostle) the adoption and the glory, and the covenant, and the giving of the Law, and the service of God, and the promises: whose are the Fathers, and of whom as concerning the flesh, Christ came, Rom. 9.4. They had the Temple of God amongst them, of which the Lord himself speaketh thus: This is my rest for ever; here will I dwell. Ps. 132.14. They had amongst them the Ark of the Covenant, the Mercy-seat, the true worship of God, and what not? and yet they falling from God by a perpetual Rebellion, must be destroyed, defaced, extinguished, and made a fearful spectacle of God's wrath to all posterities. Those prerogatives which they had, and the worship of God in which they trusted, could not free them from vengeance, as the Lord himself forewarned them in the seventh chap. of this Prophecy: Behold ye trust in lying words, which cannot profit, saying, the temple of the Lord, the temple of the Lord; will ye steal, murder, commit adultery, swear falsely, burn incense unto Baal, and walk after other Gods whom ye know not; and come and stand before me in my house, which is called by my name, and say, we are delivered to do all these abominations? Is this house, which is called by my ●ame, become a den of robbers? Therefore will I do unto this house, which is called by my name, and wherein ye trust, as I have done to to Shiloh: and I will cast you out of my sight, as I cast out all your brethren, even the whole s●ed of Ephraim. Yea those prerogatives and benefits which they had received, were so fare from saving them in the day of vengeance, that they did aggravate their guiltiness, and double their condemnation, as is expressed Amos 3.2. you only have I known of all the families of the Earth, therefore will I punish you for all your iniquities: as if he should say, because I blessed you more than others, seeing now that you prove unthankful, I will punish you more than others. God useth his former benefits, as arguments to prove that judgements were due unto them: for these three follow of course, Ingentia beneficia, ingentia peccata, ingentes poenae: where God vouchsafeth to confer great benefits upon a Nation, and they answer him with great sins, certain it is, that great judgements will en●ue. How doth our Saviour take on against these Cities, where he had preached, and wrought many miracles, and they were not converted? Woe be to thee Corazin, Woe be to thee Bethsaida, woe be to thee Capernaum: for if that the great works that have been do●e in thee, had been done in Tyrus and Sydon, in Sedome and Gomorrah, they would have repent: but it shall be easier for them of Tyrus, for them of Sodom at the day of judgement, than it shall be for you, Matth. 11.20. etc. So may I say unto many who now enjoy the means of Salvation, and have drunk deep of the cup of God's blessings, and yet continue in their sins: the time shall come when they shall cry out, oh that I were of Sodom, oh that I were of Gomorrah, oh that I had been borne a Turk, a Pagan, and never known the good Word of God, rather than having known it, to have turned away from the holy Commandment. Let us not therefore flatter ourselves, in respect of an outward profession of the true Religion, and because of the manifold blessings wherewith Almighty God hath blessed our Nations: for when God once cometh out of his place to punish the Inhabitants of the earth for their iniquities, than the plea of Templum Domini will not serve the turn, if reformation of the heart and life be wanting: The Jews, because they had Abraham to their Father, thought themselves free, and could not endure to hear of bondange: and indeed they were the seed of jacob, the only visible Church that God had; yet when the faithful City became an Harlot, God gave her a bill of divorce, his soul was avenged upon that Nation. Good God, if thy justice spared not jerusalem, what Nation can look to escape? The Apostle directs us, what use we should make of all the punishments of the jews, 1. Corin. 10.6. etc. Now these things were our examples, to the intent that we should not lust after evil things, as they also lusted. And that Scripture brings me to my general application. You have heard Gods threatening against his people, in handling whereof I have proved, that great sins procure not only a visitation, but a vengeance, yea, a speedy vengeance, not only upon particular persons, but even upon the whole Nation, yea, upon any Nation, though never so near and dear unto God, as upon the Nation of the jews. Now if we will reflect upon ourselves, we will find that we may vie blessings with the jews, blessings spiritual, and blessings temporal, the blessing of Peace the blessing of plenty, the blessing of many great and extraordinary deliverances from out enemies, and above all, the inestimable blessing of the word of God. And it fears me, that we shall find, we may tell sins with them also, and overmatcht them by farre. I pray you what were the sins for which God was pleased to execute vengeance upon his own people? Was it Epicurism and fleshly lusts; for these stand●ne ●rest to the threatening in my Text, when I had fed them to the full, they then committed adultery, they assembled themselves by troops in the harlot's houses: they were as fed Horses in the morning: every one neighed after his Neighbour's wife: Whereupon followeth this threatening, shall I not visit for these things? Or was their sin Blood and Oppression, Bribery and Injustice, Fraud and Deceit, Robbery and Extortion, Lying, Avarice and Ambition, Pride and Prodigality, Oaths and Blasphemy? Or was their sin Ingratitude and Hypocrisy, neglect of God's word, disobedience to his call, abuse of his servants, and profanation of his Sabbaths? carnal security, hardness of heart, and contempt of God's judgements? Or was it corruption in worship and gross idolatry? Of all these crimes they stand indicted by the Prophets, and in all these we have gone beyond them: as Jerusalem justified Samaria, so have we more than justified Jerusalem in all her abominations. I will instance only in one, or two. Our Prophet saith, Chap. 23.10. Because of swearing the Land mourneth. And yet the least child in our streets could teach them all to swear: that sin could not be so very common amongst them; for they had a custom to tear their clothes, when they heard one to blaspheme: if we should do so in this age, I am sure we should not leave a rag upon our backs. As we go beyond them in swearing, so also in lying: never was there any how, nor Friar either, that had a face so impudent, to devise such lies, as now are published, allowed, rewarded, as being the best means they have to advance their holy Cause, Besides, there are many sins common amongst us, which were either rare, or altogether unknown unto the jews; as Usury, which was not practised by them, except in their dealing with strangers: neither do we read of their Sacrilege, till after their return from the captivity. Here, if time would permit me to speak of your gaming, dicing, of your Masques, and Stageplays, etc. I could make it appear, that there are many great sins allowed amongst us, which were not known unto the jews, not so much as heard of in Sodom or Gomorrah. We have new devices to cousin with, new inventions to pamper our bodies. and sacrifice to our paunch, new fashions to be proud with, new oaths to blaspheme with, new dress and tires of women to provoke lust: we have a new Rebellion, such as was not known unto God's people, and cannot be paralleled amongst the heathen: we have got a new Covenant to strengthen that Rebellion; two new Idols set up, like jeroboams Calves to draw away the people from the house of David, but that the one is inconsistent with the other; the Presbytery of Geneva, and the independency of New-England; and we have almost as many new Religions as there were gods amongst the heathen. Now shall not God visit for these things? and shall not his soul be avenged on such a Nation as this? But besides the number and quality of sins, other things concur to the finishing of sin in a Nation; as their extent, if they be general; their freedom, if they be not punished; their continuance, if they be persevered in without repentance; and if we take a true view of our Nation, we shall find that none of these are wanting. Sin is so general, that Almighty God now might call for a search as he doth in the first verse of this Chap. Run ye to and fro through the streets of jerusalem, and see now and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgement, and seeketh the truth. If God should call for such a search to be made in our Land, I believe that but few such should be found. And for further trial hereof, following the example of our Prophet, in the fifth verse, First, I will get we unto the great men of the Land, to see if they have known the way of the Lord, and the judgement of their God: but these have altogether broken the yoke, and burst the bonds. Their houses are full of bribes, their hands are full of violence, they build unto themselves houses with the blood of the poor: if they do not turn justice into wormwood, by a wrongful sentence; yet I dare say, that they turn justice into vinegar, by their delays. From the Rulers of the Land, I will pass unto the house of Levi, to see yet if the Priest's lips do preserve knowledge, and their heart's holiness. Alas nothing less; but as the Princes of Jerusalem are as roaring Lions, and their judges as Wolves; so her Prophets are light and treacherous persons: her Priests have polluted the Sanctuary, they have wrested the Law. Zeph. 3.3.4. The Lord may complain now, as he doth by our Prophet, Chap. 23.11. both Priest and Prophet are profane, yea in my house have I found their wickedness, saith the Lord. But I shall not need to accuse the Clergy; for every man's mouth is open against them, and your sacrilegious abuse of them, is not the least of these sins, which God now calls to remembrance; yet it cannot be denied, but, as it is said, Mal. 2.8. We have broken the Covenant of Levi, and therefore hath God made us contemptible and base before all the people. It were easy to go through all Estates and conditions of men, and show that sin like an Epidemical disease possesseth the whole body of the Land, so that from the sole of the Foot, even unto the head, there is no soundness in it, but wounds and bruises, and putrifying sores, as is said of Judah, Isa. 1.6. And as our sins are general, so are they committed with great freedom: men are not restrained either with shame, or fear of punishment, which maketh our case yet more desperate. When Phinces drew the sword, and smote the adulterous persons, he turned away God's wrath, and caused the plague to cease: but where there is not a Phinces to draw the sword for the punishment of vice, there the guilt of these fins lies upon the Land, and draws down the judgements of God upon the Nation, And it is not so with us now? for judgement is not executed, all sins are either venial, or venal: even the blood of many thousand Innocents' shed by Rebels, cryeth unto the heavens for a vengeance, because there is none in earth to revenge it. And finally, do we not continue in our sins without repentance, hardening our hearts against all God's admonitions? So that it may be said of us, as was said of Ahaz, 2 Chron. 28.22. That in the time of our distress we trespass yet more against the Lord. Now shall I not visit for these thing, (saith the Lord) shall not my soul be avenged on such a Nation as this? Yes, Almighty God hath already begun to visit; he is come down to execute vengeance upon our sinful Nation. In Ireland there is nothing but ruin, desolation, and woe, dii multa neglecti dederunt besperiae male luctuosae: we of that sinful Land did provoke God; and he hath stretched over us the line of Sodom, the Plummet of Samariae. And as he hath done to Ireland, so is he like to do to England: for he hath kindled a fire in your bosoms; he hath sent such an evil spirit between the King and His People, judg. 9.25. as he did between Abimelech and the men of Sechem. This Kingdom, which is secured by Seas from Foreign Invasion, is now like to destroy itself: for there is such a bloody, cruel, and unnatural Rebellion in it, as may minister matter and occasion to a new book of Lamentations, This Kingdom was once like Israel, Lam. ●. ●. c. 2.15. great among the Nations, and Princess among the Provinces; the perfection of beauty, the joy of the whole earth; a refuge and shelter to strangers in distress. But now the Lord hath cast down her beauty from heaven unto the earth: v. 1.2. he hath swallowed up all the habitations of Jacob, and hath not pitied: he hath slain all that were pleasant to the eye, v. 41. he hath poured out his fury like sire, the Lord hath cast off his Altar: v. 7. he hath abborred his Sanctuary; he hath taken away his Taberracle, he hath destroyed his places of the assembly: 2.6. the Lord hath ca●sed the solemn feasts to be forgotten, and hath despised in the indignation of his anger the King and the Priest. In a word, God hath brought so many calamities upon this Land, that I could say with our Prophet, Chap. 9.1. Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people. God hath sent amongst us his three great plagues, famine, pestilence, the sword: The greatest of these is the sword, as may appear by David's choice: and now the Lord hath put the sword in Commission: he hath sent it to ride Circuit from one County to another, as is expressed, Cham 47.6. O thou Sword of the Lord, how long will it be ere thou be quiet? Put up thyself into thy scabbard, rest, and be still. Whereunto answer is made in the next words, how can it be quiet, seeing the Lord hath given it a charge against As●kelon, and against the Sea shore: there hath he apppointed it. Such a charge hath he given unto his sword at this time. It is a sword like that which is described, Ezek. 21. A sword, a sword sharpened, and also fou●bished ver. 9 It is the sword of the great men that were slain, entering into the privy Chambers, ver. 14. It contemneth the rod of my son, ver. 10, that is, it regardeth not the King's Sceptre, where even the Geneva note in the Margin tells us, that the King is called the Son of God, because that all men should reverence Him as being in God's place. But this is a desperate sword, as is expressed, verse 13. And what shall this be, if the sword contemn even the rod? Such is the sword which God hath sent against our Land: It contemneth the rod, despiseth the Sceptre, & spareth not the person of the King himself; so that the breath of our nostrils, the anointed of the Lord was almost taken in their pits. Lam. 4.20. This sword is so desperate, that it devoureth without respect of sex, age, or conditions of men: and there is no end of destroying. We may now with sad hearts, and wet eyes behold the whole Kingdom, like a sorrowful Widow; not only as Rebecca, pained with the struggling of her children in her womb; but as Rachel, weeping for her children, who will not be comforted because they are not. It is repotted of Judas Macchabaeus, 2. Mac. 12. that after a shaughter of the People, he caused to offer up Sacrifice for the dead. Now howsoever that author hath related this story, yet I cannot believe that Judas offered any Sacrifice for the benefit of the dead; for certainly that error is not so ancient: but it may well be, that he caused to offer up Sacrifice because of the dead; that is to say, by the slaughter of those men that fell, he perceived that God's wrath was kindled against all the People, and so he offered Sacrifice to make an atonement for themselves. So we shall do well now, to offer up sacrifice because of the Slain, to turn away God's wrath from us, lest we all likewise perish. I know there is a sacrifice intended; but it is such as will make no atonement. Many devilish politicians would now make a sacrifice of the Church: they call it a Reformation of Religion; but it would prove the destruction of it. This hath been often attempted before, and it was observed by M. Cartwright, & the author of the Ecclesiastical discipline, that it was covetousnesses which set on worktheir Lay-followers, to bring in their discipline. Whilst they hear us speak against Bishops and Cathedral Churches (saith the author of the Ecclesiastical discipline) it tickleth their ears, looking for the like prey they had before of Monasteries; Yea, they have in their hearts devoured already the Church's inheritance. They care not for Religion, so they may get the spoil. They could be content to crucify Christ, so they might have his garments. Our age is full of spoiling soldiers, and of wicked Dionysians, who will rob Christ of his golden Coat, as neither fit for him in Winter nor in Summer. And saith M. Cartwright, They are Cormorants, and seek to fill the bottomless sacks of their greedy appetites. They do yawn after a prey, and would thereby, to their perpetual shame, purchase to themselves a field of blood. So that even in the judgement of these men who were the founders of this Rebellious Sect, it is no acceptablesacrifice to God, for men to appropriate to themselves the maintenance of the Church, and such things as have been dedicated to God's service. This is not to offer up a Sacrifice to God, but to sacrifice the things that are Gods unto wicked and Sacrilegious men. Such a Sacrifice will be so fare from pacifying God's wrath, that it will incense it the more against us, and against the whole Land: such a Sacrifice will be as abominable unto God, as was under the Law, the cutting off a Dog's neck, and the offering of Swine's blood. Isa. 68.3. It is another Sacrifice wherewith we must make an atonement, even that Sacrifice which David, repenting of his sin, vowed unto God, Ps. 51.17. The sacrifice of a broken and contrite heart, which God will not despise. We must humble ourselves in the sense of our sins, and cry mightily unto God, that the fierceness of his wrath may be turned away. By this humiliation God's wrath hath been often pacified: Ahab by an outward humiliation, procured the adjourning of a temporal judgement. So did the Ninevites, when their destruction was within forty days, they humbled themselves and fasted; whereupon the Lord repealed his sentence, and they were not destroyed. In the second of joel I find, that even when the day of the Lord was nigh at hand, ver. 1. that is, destruction ready to fall upon them presently, yet God was willing to stay his hand, and that his people should make his threaten void: for in the 12. verse he exhorts them unto repentance, saying, Therefore also now, saith the Lord, turn you unto me: also now, that is, even now when the sentence is gone forth, when the judgement is at hand, now when I have whet my Sword, bend my Bow, and prepared the instruments of death; yet Turn ye unto me with all your heart, and with fasting, and with weeping, and with mourning: rend your hearts,— and turn unto the Lord your God; for he is gracious and merciful,— who knoweth if he will return and repent, and leave a blessing behind him?— Therefore blow the Trumpet in Zion, sanctify a Fast, c●ll a solemn Assembly.— Let the Priests, the Ministers of the Lord weep between the Porch and the Altar, and say, Spare thy People, O Lord, and give not thine heritage to reproach. When Shishak King of Egypt, came up against jerusalem, in the days of Rehoboam, and took in the fenced Cities of judah; the Princes of Israel and the King humbled themselves: And when the Lord saw they humbled themselves, the word of the Lord came to Shemaiah, saying, They have humbled themselves, therefore I will not destroy them, but I will grant them some deliverance, and my wrath shall not be poured out upon jerusalem by the hand of Sh●shak. 2 Chron. 12.7. So powerful is true humiliation to assuage the flames of God's wrath. But for want of this humiliation, many times Gods people, maintaining a good Cause by lawful authority, yet are foiled, as were the Israelites before Ai, who could not prevail, until such time as joshua fell on his face, and mourned and cried unto the Lord. Jos. 7.6. The Israelites going against the Tribe of Benjamin, were Gods. people, they had a good Cause, and a special Commission from God; yet were they twice foiled, because they did neglect to seek God by repentance and humiliation, as doth appear by the event: for being beaten unto it, they went up to the Lord, and wept and fasted, and offered burnt offerings and Peace-offerings before the Lord. judg. 20.26. Whereupon they overcame the Benjamites. In the first of Sam. 7.6. it is said, that the people drew water and poured it out before the Lord, and fasted; that is, as the Chaldee observeth, they poured out their hearts before God, and shed tears in such abundance, as if they had drawn water and poured in upon the ground: whereupon God took their Cause in hand against the Philistims. So jehosophat proclaimed a Fast when the Moabites came against him. 2 Chron. 20.3. And it is reported of O though the great, that being to join battle with the Hungarians, he proclaimed a Fast in his Camp, and called upon God. If we would thus humble ourselves, God would soon humble our enemies: it is his own Covenant, Ps. 81.13. O that my people had harkened unto me, and Israel had walked in my ways: I should soon have subdued their enemies, and turned my hand against their adversaries. This Covenant is expressly set down by our Prophet, Chap. 18.7, 8. At what instant I shall speak concerning a Nation, and concerning a Kingdom, to pluck up and to pull down, and destroy it: if that Nation against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them. The like is promised, 2. Chron. 7.14. If my people which are called by my name, shall humble themselves, and pray, and seek my face, and turn from their wicked ways: then will I hear from Heaven, and will forgive their sin, and heal their Land. Where observe, that we must not only humble ourselves, pray, and seek God's face: but also we must turn from our wicked ways; otherwise we cannot expect that God should heal our Land. Therefore in the next place I say, that with our humiliation, we must join the reformation of our lives. It is not enough that we bow down our heads like a bulrush, and afflict our souls for a day by fasting: if afterwards we return to our sins as a dog to his vomit: we have often fasted, or made a show to fast, since this bloody Rebellion begun: but it seems God hath not regarded our Fast, for his anger is not turned away but his hand is stretched out still. And the reason is, we do not fast from sin: but pour out ourselves into all manner of wickedness and so long as we by our sins fight against God, we may be sure that God will fight against us. When Trajan, General to Valens the persecuting Emperor, was defeated by the Goths; the Emperor upbraiding him with cowardice and sloth, as the causes of the overthrow, he told the Emperor, that himself was the cause of the loss, for you do so war against God, Niceph. lib. 11. cap. 4. (saith he) that you abandon the victory, and send it to your Enemies. When Phocas had built a mighty well about his Palace for his security in the night he heard a voice, saying, O King, though thou build as high as the clouds, Cedrens. Hist. pag. 5 42. yet the City may easily be taken; the sin within will mar all. Except sin be cast over the walls, a wall of brass is but a vain thing. To this purpose speaketh the Comic, Si incolae benè sint morati pulchrè munitam arbritror; at nisi invidia, avaritia, ambitio exulent, centuplex murus parum est. Therefore the Romans at first in their wars (as Ulpian and Flavius Vopiscus do testify) made choice of no criminous parties, no adulterers, no condemned persons; yea, no bondslaves, nor contentious brawlers. But afterward (as Li. vie saith) the Commonwealth being brought to the very pinch of despair, they employed such wicked persons, whereof Scipio complained, Liv. l. 10. Dec. 3. saying, Non est mihi tantum ab hostibus armatis periculi, etc. We need not so much to fear the forces of our enemies, as our own ill conditions: for indeed, as Ambrose saith, Graviores sunt inimici mores pravi, quam hosies infesti. Our sin's areenemies more to be feared, than armed men. It is out sins that have laid Christian Kingdoms open to the tyranny of the Turk, & now our sins have betrayed us into the hands of more cruel and barbarous enemies, than the Turks: our sins are the only cause of their prevailing: they have not prevailed so fare, for that their cause is good, or their carriage better than their cause, for both are stark naught) but God cannot endure that in his own people, which for a time he will in his enemies: the Midianites who caused the Jsraelites to sin, were worse than the Jsraelites; yet God first corrected his own people, and then vexed the Midianites. Therefore how carefully should we take heed unto our ways, now when the sword is upon the l●nd? many think that in the time of war, there is a liberty of sin, and they may do what they list, & such is now, for the most part, the carriage of our Soludiers: they do not Sanctify a war, as God requireth, joel, 3.9. but by their godless behaviour they discredit the good cause for which they fight. As we should keep ourselves from sin at all times, so especially in the time of war: sin hath no time allowed for it, but it is never more untimely, nor out of season, then in the time of War; for War is the punishment of sin; War is the sickness, sin is the surfeit: now when we are sick of a surfeit, will we not be careful to order ourselves well, to keep a strict diet, and not then to drink in iniquity like water, distemper ourselves, as though we were in perfect state of health, and so make our disease desperate? War is the rod of God's wrath for our sins: now when Gods fearful rod is over us, when his hand is upon us for our sins, then to sin and provoke God more, is a high contempt against him, a putting him to open defiance. War is an act of Justice, of justice corrective, whose office is to punish sin: and is it not absurd, that we should then pour out ourselves into sin, when we go about to correct sin in others? Or with what face can we punish Rebels, when we ourselves stand out in rebellion against God? Besides, God is the Lord of hosts, the battle is his, and he giveth the victory: now how can we expect that God should give us any victory, or go out and in with our Armies, if we continue still in our sins, whereby God's wrath is provoked against us? Remember therefore, I beseech you, that caveat which God hath given us, Deut. 23.9. it is the great Canon of Martiall-discipline: When thou goest out with the hgst against thine enemies, keep thee then from all wickedness. The reason followeth, for 14. For the Lord thy God walketh in the midst of thy Camp, to deliver thee, and to give up thine enemies before thee: therefore shall thy Camp be holy, that he see no unclean thing in thee, and turn away from thee. For by experience we find that speech to be true, which Azariah the Prophet spoke to King Asa, 2. Chron. 15.2. The Lord is with you, while ye are with him; but if ye forsake him, he will forsake you. As with our humiliation we must join reformation of our lives; so we must testify this our repentance by works of mercy and charity towards the poor: Daniel joins these two together, in that counsel which he gave unto Nabuchadnezzar, Break off thy sins by righteousness, and thine iniquities by showing mercy to the poor. Dan. 4.27. Surely if ever there were a time to extend the bowels of mercy, now it is, when there are so many objects of mercy, even men full of misery. But that whereunto I am now to exhort you, is not only a work of charity and mercy; but an act of thankfulness whereunto you are bound by the Law of Nature, namely to contribute for the relief of the poor, maimed, and sick Soldiers, who have ventured their lives, and spent their blood for the defence of their Country. I will add only one thing more, that this our repentance must be general, as our sin is general and Nationall: a particular man, by turning from his wicked ways, may avert a particular judgement hanging over his own head; but where the Rebellion against God hath been general, and the judgement prepared is some general calamity upon the Land, there nothing can turn away God's wrath, but a general conversion unto God; as the Lord himself hath taught us, Ezech. 14.13. Son of man, when the Land sinneth against me by trespassing grievously, then will I stretch out my hand upon it: and though these three men, Noah, Daniel, and job, were in it, they should deliver but their own souls by their righteousness; they shall deliver neither Sons nor Daughters: they only shall be delivered, but the Land shall be desolate. If the Sea roar and swell, and be ready to break the banks; it is not the care of one or two in repairing their banks, that will prevent the inundation; but there must be a general concurrence of all that are near the place: So now, when God hath begun to roar from above against our Nation, and is ready to swallow us up; there must be a general endeavour to stop the breach; otherwise the particular care of some few will not prevent the deluge of his wrath. Would we therefore remove this general judgement which is upon our Land, our repentance must be general, as the sin was general that brought the judgement? let us therefore call one another, as did the repenting Israelites, Hos. 6.1. saying, Come, and let us return unto the Lord, for he hath torn, and he will heal us: he hath smitten, and he will bind us up. And as it is, Chap. 50.4. of this book, let the Children of Israel and the Children of judah, come together, and weeping seek the Lord. Thus if we seek him, he will be found of us; he will yet heal our Land, and restore unto us the years which the Caterpillar hath devoured; he will give us beauty for ashes, and the oil of gladness, for the spirit of heaviness; he will make the bones which he hath broken to rejoice: which God of his infinite mercy grant, etc. FINIS.