God's warning to England BY the Voice of his ROD.  
Delivered in A SERMON, Preached at Margaret's Westminster, before the Honourable House of COMMONS, at their late Solemn Fast, Octob. 30. 1644.  
By HENRY SCUDDER, Rector of Collingborn-Ducis in Wiltshire.  
Published by Order of the said House.  ZEPH. 2. 1, 2, 3. Gather yourselves together, yea gather yourselves together, O Nation, not desired. Before the Decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you. Seck ye the Lord, all ye meck of the earth, which have wrought his Judgements, seek Righteousness, seek meekness; it may be ye shall be hid in the day of the Lords anger. 
LONDON: Printed by J. R. for Philemon Stephens and Edward Blackmore, and are to be sold at their shops in Paul's Churchyard. 1644.   

ORdered by the Commons Assembled in Parliament; That Mr Rous, Mr Long, and Mr Wheeler, do from this House give Thanks to Mr Scudder, for the great pains he took in the Sermon he Preached this day, at the Entreaty of the said Commons, at S. Margaret's Westminster, (it being a day of public Humiliation) and to desire him to Print his Sermon; And it is Ordered, that none shall presume to Print his Sermon, but whom shall belicensed under the hand writing of the said Mr Scudder.  
H. Elsing, Cler. Parl. D. Com.   

I appoint Philemon Stephens and Edward Blackmore to Print my Sermon.  
HENRY SCUDDER.   

To The honourable House of Commons Assembled in PARLIAMENT.  
THis is a time of England's trouble, most sad, and tempestuous: and if we look upon the face of things as now they are, and of the gathering of new clouds to the darkening of the heavens over us; and upon the ordinary course of God's Providence in the way of his Judgements, who can but Judge, and fear, that these are but the beginnings of troubles, and that they will be much greater and much worse than yet they are? 
Isai. 4. 5. 7.   
The Lord doth as well create darkness as form light, and doth as well create evil as make peace. And there is a vicissitude of these, a succeeding of these, one in the place of another in God's Government of the sons of men.  
First, he giveth Peace and prosperity, and tryeth what the riches of his goodness will work upon men: he assayeth to 
Hos. 11. 4.  endear and draw them to himself, by the cords and bands of his love; to bring them to Repentance and Obedience.  
But such is man's unhappiness, since the fall of Adam, that usually this goodness and bounty of God is despised and abused: men quickly forget God, and grow proud, tyrannous, and Luxurious; and, waxing fat with Prosperity, they are wanton, and kick against God, and do exceed 
Deut. 32. 15.  in all manner of Impiety, uncleanness, and unrighteousness.  
Yea, amongst them, Gods own people, who profess his Name; even they will be too much tainted with the common sins of the times, and places where they live.  
With these, yet, God beareth a long time, being very loath to alter the course of his bounty, being unwilling to afflict or grieve the Children of men: but they continuing 
Lam. 3. 33.  and increasing in their wickedness, he is enforced by his Justice and Truth, to Create and bring evil upon them, to plague and punish the whole world, or a great part of it, even so much of it as doth partake of like sins, with Famine and Pestilence, or other diseases, and last of all, with war, the sorest of his plagues.  
In such General Visitations it is God's manner commonly to begin with his own people.  
For he is most provoked with their sins, and taketh it most 
Deut. 32. 6.  unkindly at their hands: as he saith, You only have I known of all the Families of the earth; therefore I 
Amos 2. 3.  will punish you for all your iniquities.  
He may also first begin with them, that they may repent and give good example to the rest of the world round about them.  
Also, that all men may see that God is Impartial in his punishments.  
And also that the wicked enemies of God's people may know that they certainly shall not go unpunished, as God saith, Lo, I bring evil upon the City, which is called by 
Jer. 5. 29.  my Name, and should ye go unpunished? ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth.  
In the days of King Asa there was war, not only against 
2 Chron. 14. 9, 10.  'gainst Judah, but in all Countries thereabout. It was with them then in that part of the world, as it is now with us in Europe. No peace was to him that went out, or came 
2 Chro. 15. 6.  in, but great vexations were upon all the Inhabitants of those Countries. Nation was destroyed of Nation, and City of City, God did vex them with all adversities.  
The like General punishing of the Nations by war, we read of in the Prophecy of Jeremiah, which ended in the 
Jer. 25.  distraction of Babylon.  
The like, when after Christ's death, Jerusalem was destroyed. 
Mat. 24. 6, 7.   
God hath his hours of temptation to bring upon all 
Rev. 3. 10.  the world, to try them that dwell therein, sometimes in one kind of trial, sometimes in another.  
At this time God is visiting of Europe and most of the Christian world with the fearful Judgement of War.  
About six and twenty years since there was Peace and great prosperity in most, if not in all, parts of Europe: but the inhabitants thereof; nay, the Churches of God served not the Lord, with joyfulness and gladness of heart, for that their abundance of all things. They corruped their ways, and became notoriously wicked in all sorts of abominations. The Religion of the best, take them in the generality, was but a form of Godliness without power, such as the Apostle Prophesied of, should be in the last times, which temper in Religion God hateth. And as they were increased 
2 Tim. 3. 1. 5▪  so they sinned. Wherefore the Lord changed his countenance towards us; and hath taken the Rod and sword in hand to correct and punish us.  
He caused the fire of war, the fire of his anger to begin to burn and break out in Bohemia, and in the Palatinate, (none of the worst of the Churches) yea it is run through all Germany, and where is it not now in Europe? It is now, to our woe, come into Ireland and England, and Scotland is not altogether free.  
This war layeth all waist before it in other Countries: How can we think it should do any otherwise in England?  
The Symptoms of a desolation that shall overrun this kingdom are too too manifest: It was a true saying of our Saviour, A Kingdom divided against itself, is brought to desolation. Do not our divisions continue? 
Mat. 12. 25.  do not they increase? Divisions in the Church, Divisions in the Commonwealth, Divisions in the Army, Divisions in Counsels, Divisions every where; amongst all sorts in the Kingdom, Whilst God doth thus divide us, and doth in his just judgement, give us over thus to make Divisions, certainly he meaneth that by ourselves we shall be destroyed. We would not in time of Peace agree together to serve him with one consent; he will therefore that we shall agree in this, By our disagreements to destroy and consume one another.  
I beseech you take into your serious consideration those Symptoms which argued our utter ruin and destruction to be near, if not speedily prevented; as you heard them, so you may help your memories, if you can gain time to read them in the ensuing Sermon, which as it was Preached, so now is Printed by your Order.  
Are not grey hairs upon us here and there already? 
Hos. 7. 9  Is not much of our strength devoured? Are we blind? Or will we still wink with our eyes, and not see? And not know all this? Doth not our wickedness (which aboundeth more and more in England, even while we are under the Rod) testify unto our faces, that we do not return to the Lord our God; and seek him with our whole heart for all this?  
When you were pleased to call me to go before you, and to bear a part with you, in your day of Fast and solemn Humiliation; I looked upon our Nation in this ill Condition, I knew no better Subject to Treat of, to be applied to yourselves and to all that then heard me, then to teach you, or atleast to remember you of a timely and profitable Usemaking of the Rod of God, which is now so sore upon us; Namely, to learn what God teacheth us by it.  
To be showed our danger in which we are, and the nearness of our ruin, for our sins; will be no discouragement unto you in the work of standing in the gap, and 
Psal. 106. 23.  making up the breach, in which you have so long stood; and which with unweariedness and undauntedness you have (to your eternal Renown) endeavoured, maugre all the mountains of opposition and difficulties which you have met withal. But it should rather put an edge to your courage, as all difficulties do to men of courage and true valour. You are, Honoured and worthy Patriots, the repairers of our breaches, under God: Be ye Mosesses, and Phineasses to our Israel. When Israel sinned in the matter of the golden Calf, God said, He would destroy them, had 
Psal. 106. 23.  not Moses his chosen stood before him in the breach, to turn away his wrath, lest he should destroy them: When Phineas executed Judgement the plague was 
Psal. 106. 30.  stayed; you are called not extraordinarily as he, but in an ordinary way to do it: God when he foretold his purpose to destroy the Kingdom of Judah, did look for such as you are, to make up the hedge and stand in the gap, before 
Ezek. 22. 30.  the Lord, that he might not destroy it.  
These Worthies by prayer held God's hands from striking, 
Exod. 32. 10, 27.  and by executing judgement for him, did save the Kingdom, did save the people from destruction.  
Whatsoever the event may prove, Noble Sirs, Let the fear of the Lord be upon you; Be strong: Let 
2 Chron. 15. 7.  not your hands be weak, deal courageously, The Lord will be with the good; and your work shall be rewarded; 
2 Chron. 19 11.  and you may expect a happy issue: But however, it is honourable for a Soldier to die in maintaining, or making up the breach; and your work shall be with the Lord, and if you save not the Kingdom, you shall without 
Ezeck. 14. 18, 20.  fail (as it is said of Noah, Job, and Daniel) save your own souls, and may expect some temporal deliverance.  
Neither should the knowledge of our likeliness, and nearness to ruin disanimate any, or should it weaken the hands of the people of the Land: For when God sent Jeremiah to Prophesy against Jerusalem that he would destroy it, and that they should be carried Captive, this is the inference from it: Therefore amend your ways 
Jer. 25. 13.  and your do, and obey the voice of the Lord your God, and the Lord will repent him of the evil 
Jer. 18. 7, 8.  that he hath pronounced against you.  
Moreover, let it be conceived that God is peremptorily determined to destroy a Nation, which we cannot be certain of, though we can see a Nation deserving it, and is near to it; For God is not limited, nor can be prescribed to do what in like case he hath done, yet it will be profitable for a people to be warned of it: For they that fear God, will thereupon endeavour to prevent it; or to 
Ezek. 9 4.  prepare for it. That making their own peace with God, they may be marked for safety as those in Ezekiel were, and may make their addresses to God, as to a safe and strong tower, thereby entering into the chambers spoken of in Isaiah, and shut the doors about them; and hid themselves for a little-moment, that is, cast themselves upon God's Providence and Protection, securing themselves 
Isai. 26. 20.  in him, until the indignation of the Lord be overpast.  
No man can apprehend misery and destruction more certainly to come upon a people, than the Prophet Habbacuk did, at which, at the first hearing he was much terrified: yet it was much for his good and advantage. For it did cause him to humble himself before God, and to seek his face, That he might rest in the day of 
Hab. 3. 16.  trouble, when the Chaldeans should come up and invade them with his Troops; Through faith he could see safety, and matter of comfort and joy in God: so that he could say, though he should be deprived of all livelihood, and means of subsistence for his person and outward man; Yet I will rejoice in the Lord, I will joy in the God 
Hab. 3. 1●.  of my Salvation, etc.  
I have here given you some account of the choice of the Subject, whereof in my Sermon I spoke unto you, and have prosecuted more fully something which I did then but hint unto you; I take the boldness to publish it and put it forth under the shelter of your honourable patronage.  
I have only this main suit unto you, that you would continue resolute for God, and his true Religion, for the King's Majesties just Rights, for the Laws of the Kingdom, and just Liberties to which we are all born. And the Lord of Hosts and King of kings, our good God, He bless and prosper the work in your hands, wherewith you are entrusted, The Lord prosper your handy work: So prayeth daily  
The unworthiest of those, which you have employed to serve you in the Lord, HENRY SCUDDER.   

A Sermon at the monthly Fast, Octob. 30. 1644. BEFORE the Honourable House of COMMONS.  MICAH 6. 9 The voice of the Lord cryeth to the City, and the man of wisdom shall see thy Name: hear ye the rod, and who hath appointed it. 
THe Word of the Lord came to the Prophet Micah in the days of Jotham, Ahas, and Hezekiah, Kings of Judah. This word concerned Samaria, and Jerusalem, the head Cities of the Kingdoms of Israel and Judah.  
The word now read unto you, concerneth us, as well as them; being written for our learning, and for the admonition 
Rom. 15. 4.  of us, upon whom the ends of the world are come according as we are like to them in their sin, and in their condition. 
1 Cor. 10. 11.   
In this Prophecy, the Lord by this Prophet setteth before these Cities and Kingdoms the many and great sins, which, with an high hand, they had committed against him. And withal foretelleth them of those Judgements which he would certainly bring upon them; if they continued in those their sins. And that at last, both kingdoms should be destroyed, and captivated by their enemies, the Assyrians and Chaldeans. But withal to support, and comfort, the hearts of the faithful that were found in those kingdoms, he foretelleth the temporal deliverance of Judah out of the Babilonish Captivity, also the everlasting deliverance of the Church of God, to be gathered out of all Nations, through the promised Messiah, the Lord Jesus Christ.  
The sins, whereof he would convince, and for which he denounceth Judgement against these Kingdoms, were, extreme oppression by all, from the Prince to the meanest, according as they 
Micah 2. 1, 2.  had power in their hand. The heads thereof judging for reward: The Prophets and Priests were profane and wicked, all for their 
Micah 3. 11.  covetousness; teaching for hire, and divining for money. They were very licentious, promising liberty; saying, Peace, peace, to 
Jer. 6. 13, 14.  the wicked: The Prophets prophesying falsely, and the Priests bearing 
Jer. 5. 31.  rule by their means, and the people loved to have it so. They were also Idolaters, Superstitious, will-worshippers, silencers, (as much as they could) of the good Prophets, and Ministers of the Word: saying, to the Scers, see not; and to the Prophets, Prophesy not unto us 
Isa. 30. 10.  right things, speak to us smooth things, prophesy deceits. They did set up and countenance false and wicked Prophets; They, notwithstanding these sins, and other their abominations; and notwithstanding the severe threats of God, were presumptuously secure, because they had the Temple of the Lord, a sign of his presence amongst them; and because they professed the name and Religion of God, having a form of Godliness: they promised to themselves impunity, and freedom from the destroying Judgement, They would yet as the Prophet saith, Lean upon the Lord 
Micah 3. 11.  and say, Is not the Lord among us? none evil can come upon us.  
All which sins of theirs are aggravated by their ingratitude towards God, who had been good unto them, and had done great and wonderful things for them, from Shittim to Gilgall, even 
Micah 6. 3, ●, 5.  from the miraculous leading them forth out of Egypt through the Wilderness, till he brought them into the Land of Canaan, and until this day.  
At the time of this Prophecy the Kingdom of Judah was under the rod of God's Judgements. For in the days of Ahas, Pekah the son of Remaliah King of Israel, and Rezin King of Syria were 
2 King 16. 5.  confederate, and came against Judah, and came up even to Jerusalem, and though they did not prevail to take Jerusalem, yet God delivered him and the people into the hand of the King of Syria, so that They smote him, and carried away a great multitude of them 
2 Chron. 28. ●.  captive, and brought them to Damascus. And he was also delivered into the hand of the King of Israel, who smote him with a great slaughter; for, one hundred and twenty thousand, of the men of Judah were slain in one day, which were all valiant men. At which time 
2 Chron. 28. 5, 6, 8.  the Children of Israel carried away Captive of their brethren, two hundred thousand women, sons and daughters, and took much spoil from them, and brought the spoil to Samaria. In his days also 
2 Chron. 28. 17.  the Edomites had come and smitten Judah, and carried away captives. The Philistims also invaded their Cities and took many of them, with their villages, and dwelled there. God brought Judah very low at that time, because they had transgressed sore against the Lord. This I have premised to lead you unto the Text, and to 
2 Chron. 28. 19  give some light, for the better understanding of it.  
Do we not as in a glass, see ourselves, in this kingdom of Judah, we being too to like them in their sin, beginning also to be too like to them; nay, in a worse condition than they were, if the Lord, as he hath begun, shall go on to pour out his wrath upon us.  
The likeness of our condition now, with theirs then, hath given me occasion to make choice of this Scripture, to speak of it, and to speak to you by it.  
In these words God doth warn and advise his people what they 
The Text opened.  should do, now they were under the rod of his anger, and were like to be more sorely punished according as it had been denounced against them by his Prophets for their sins. That whereas he had by fair and loving means, spoken to them, and warned them by his Prophets, and had gently smitten them by the rod of his mouth, that he might reclaim them, and they were not sensible of his Word, to obey it: He now thinketh it best to teach and warn them by the rod of his hand, and calleth upon them to hear and learn to be reform by it.  
Now concerning this admonition and Council given, the Prophet doth three things.  
First, to gain attention, and that this Word might be entertained with the greater Authority, he showeth, who it was that spoke unto them.  
Secondly, who they were that would see God in his Judgements, and would hear his voice, and would learn by his correction.  
Thirdly, what it is he warneth them of, and adviseth them to do.  
Every sentence in this verse is diversely rendered by Translators, and Interpreters; each of them two or three ways: but they agree in their scope, namely, That God would have them to hear him, and turn to him, that the judgement threatened might not come upon them.  
I have diligently considered the several readings, and compared them with the Original, observing the context and scope of the place, and do keep to the last Translation, as it is now before you. If I should rehearse them all, and give reason why I make choice of this reading rather than other, it would take up very much time, and hinder the delivering of things more needful.  
First then, the Voice of the Lord cryeth to the City: in this sentence we are to observe who speaketh, and in what manner he speaketh, and to whom.  
The Voice of the Lord, that is, God by his Prophet Micah uttereth his voice.  
Cryeth, this showeth the seriousness and earnestness of God, in warning his people, the Prophet lifting up his voice like a Trumpet, 
Isa. 58. 1.  that all might understand their danger, and might know what God would have them to do;  
To the City, some understand Samaria, the Metropolis of the Kingdom of Israel: but others understand it better of Jerusalem, the chief City of the Kingdom of Judah. The Prophet was to cry aloud to awaken them out of the deep sleep of security wherein they lay, notwithstanding he had threatened and now began to punish them.  
Secondly, in declaring who would hear this voice, and learn of the rod, he implieth that there were not many; only the man of wisdom, substance in proper speech in Hebrew. Now because 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a foolish man is empty, and hath nothing in him, but the wise have something, yea much in them, therefore this word is in Scripture used for Wisdom, so in this place, the abstract being used 
Job 6. 13.  for the concrete, the man of Wisdom, that is, he that is wise with 
Job 12. 16.  godly wisdom, a man endued with the true knowledge and fear 
Prov. 3. 21.  of God. This the Prophet speaketh by way of complaint, and doth by an Apostraphe turn his speech to God, as if he had said; 
Prov. 8. 14.  Lord, thou criest aloud by us thy Prophets, to the City, but few have regarded or yet will regard it; Only the wise they will See thy Name; they will understand thee in thy Word and works, they will understand thy will thereby, and give glory to thy Name in accepting their punishment, and turning to thee that dost smite them.  
Thirdly, the thing which God doth admonish them of, is twofold: 1. To hear the rod, what it speaketh: which that they might the better do, he addeth, 2. and who hath appointed it.  
Hear the rod, that is, the judgements and asslictions you now feel, and the scourge or judgement threatened, which you have cause to fear. God hath divers rods; as, the rod of his mouth; 
Isa. 11. 4.  this is the Word: or, the rod of his hand, wherewith he doth afflict and punish; and that is either the rod of correction, called, the 
Psil. 89. 32. 2 Sam. 7. 14. Psal. 2. 9  rod of men; or, the iron rod, the rod of destruction: What they then felt, was his rod of correction; what was threatened, and was shaken over them, was the rod of destruction.  
It is not a proper expression to say, Hear the rod; the rod properly is felt, and the word is heard: But as those acts of hearing and feeling are in the expressions thereof borrowed one of another: they are very emphatical. Men never do profitably hear the word, except they feel the stroke of it; and men do never profitably feel the rod, except they hear the voice of it. When the word is so heard, that it smites and affects the heart, to leave a print 
Acts 2. 3●.  and impression upon it, then, and not till then, doth it work effectually. So the rod, when it is so felt, that Gods will is understood by it, which is to hear the voice of it, than it also will work effectually. If men feel not the word, they hear it in vain: so they that feel the rod, and hear it not, do feel it in vain, and to no good purpose. There are too many that hear the word, but feel it not; and too many that feel the rod, but hear it not. To hear the rod, then, is to learn and understand why God striketh, and what he would have them to do that are stricken.  
Who hath appointed it? Not man, who is God's rod, or God's sword, but it is God; neither do these judgements come by chance, 
Isai. 10. 5. Psal. 17. 13.  but they are appointed and ordered by God. This is first to be heeded and understood by the voice of the rod, namely, who smiteth; and then men shall understand for what he smiteth, and what he would have them to do when they are smitten: Then they will see that it is their duty, and that it shall be their wisdom to return to him that smiteth them, and to make their peace with him. 
Isa. 9 13.   
Having given the sense, I haste to the Observations. And first, whereas it is said, The voice of the Lord crieth to the City: what the Prophet spoke, is called God's voice; we are hence to observe, That,  
When the Prophets and Ministers of God speak to any people 
Doct. 1.  from God, in his Name, it is the voice of God; God, in and by them, speaketh.  
Proof hereof is plentiful in the Prophets, who (to raise attention, and to win authority to what they spoke, that it might be received and obeyed) say, Hear the word of the Lord; or, Thus saith the Lord; or, The mouth of the Lord hath spoken. Such expressions as these, are many hundred times in the Scripture. Take one full proof for all: He spoke by the mouth of his holy Prophets 
Luke 1. 70.  which have been since the world began. Though it was their mouth, it was God's speech, it was God's voice.  
They are, by way of Calling and Office, God's stewards, they are 
Reason.  Ambassadors and Messengers of the Lord of Hosts. They receive 
1 Cor. 3. 1. Mark 1. 2. Mal. 2. 7. 2 Cor. 4. 19, 20  the word at his mouth, and it is committed to them, that in Gods and Christ's Name and stead, they should speak to those to whom he doth send them: whether it be by information, entreaty, command, threat or promise.  
To apply this, I desire that every one of you would take this truth into serious consideration, that you may undoubtedly believe, 
Use.  that what the Prophets and Ministers formerly spoke, and the Ministers of God now speak to you from him, in his Name; that God himself speaketh to you, in and by them. Did you indeed believe this, you would profit by this and all other Sermons.  
If it be objected, The Prophets and Apostles were immediately 
Object.  inspired of God, and had an immediate Commission from God, and they could not, neither did they err; but Ministers now are subject to error.  
I answer, We do not compare ordinary Ministers with the 
Answ.  Prophets and Apostles, who could not err: But even then they had false Prophets amongst them, as there will always be some 
2 Pet. 2. 1.  false Teachers in the Church: And even then they were to try the Prophecies, whether they were of God or no. Reade Deut. 13. 2, 3, 5. and Deut. 18. 21. and yet were to receive the say of the Prophets as the word of God.  
Besides, They had ordinary Ministers, who had not immediate inspiration, namely, the Priests, who were as subject to error as the Ministers of the Gospel are; and Ministers now have as good a Calling to speak from God in his Name, as they had. The people were to receive the Law, the word of God, at their mouth; for they were Messengers of the Lord of Hosts, as well as the Prophets, 
Mal. 2. 7.  to deliver what they received from God, in the word written by the Prophets, as were the Prophets, who received what they wrote, by immediate revelation from God. And ordinary Ministers of the Gospel are in the Scripture said to speak to men by 
1 Thess. 4. 15. Heb 13. 7.  the word of the Lord, and to speak the word of the Lord, as well as the Prophets, who were immediately inspired of God.  
The people than had a Test, a Rule, to try whether that which the Messengers of God spoke were his Message or no: To the Law and to the Testimony, saith God, if they speak not according to this 
Isa. 8. 20.  word, it is because there is no light in them: But if they spoke according to that word, it was to be received as the very word of God.  
God hath left as sure a means, nay, in respect of us, a more certain way of knowing the will of God, namely, the Scripture of 
2 Pet. 1. 19  the Prophets and Apostles, whereby Ministers may know what God would have spoken in his Name; and people may know whether God speak by them or no. Therefore all men are bid to try the spirits, the Doctrines, whether they be of God or no; as the Bereans 
1 Joh. 4. 1. Acts 17. 11.  did, searching the Scripture daily, whether the word spoken by Paul were so; and finding it to be so, they received it as the very word of God, and believed.  
Wherefore, though it be true that it is possible that Ministers may sometimes err, both in their Doctrines and Application; and when they err, that is to be rejected, because it is not the will and word of God; yet they are to be heard as men speaking in the Name and stead of God, and what they speak according to his Word, is to be received as if God himself spoke unto you.  
I do with all earnestness press this upon you, that you be convinced of this truth, so as undoubtedly and firmly to believe it. I mean not only the Doctrines we teach, whereby we show you what is true, what is false, what is good, what is evil, are to be received as if God spoke them himself; but all reproofs of your vices, all redargutions and confutations of your errors, all exhortations unto, and instructions in righteousness; also all threats, promises, and consolations, when they are all applied according to the Doctrine of truth and godliness, they are to be received as reproofs, corrections, exhortations, threats, promises and consolations of God: For the word is profitable for all these purposes, as you may read, 1 Tim. 3. 10. and 2 Tim. 4. 2.  
I do therefore now, as I have just cause, reprove a great fault and 
Use 2.  sin in most men, who when they come to hear, they come not to hear God speak, but man: and when they hear, they receive what they hear but as the word of man; they hear not the voice of God, they receive it not as the Word of God. I would to God that you would now hear God reproving you for this great sin.  
Most hearers of the Ministers of the word of God, receive and regard what they teach, but according as they have an opinion and esteem of the man that speaketh. As men are endued with rare parts and gifts, and show themselves witty and learned (as carnal men count learned) if they show much of this, in rarity of invention and elocution, in that excellency of speech and wisdom, with the enticing words of man's wisdom, which wise, eloquent 
● Cor. 2. 4.  and learned Paul purposely shunned; their Sermons do take with them accordingly: but commonly, their fancies, and not their hearts, are taken therewith: Those who thus hear, may receive all that is of and from man in that Sermon, but little or nothing of that which is of and from God in it. Therefore many hear much, and learn little; they are not taught of God when they so hear, because they do not hear God speak in him that teacheth.  
These men should humble themselves before God, for that they have not heeded nor regarded God speaking to them by his Ministers. God complaineth of and reproveth all such hearers: I sent all my Prophets, but they harkened not to me, saith the Lord: He saith 
Jer. 7. 25, 26.  not, They harkened not to my Prophets; but, They harkened not to me. Know you, that a time will come when you shall be called to an account for your hearing: if you have not heard and obeyed, but have despised what the Ministers of God, though frail and mean men, have spoken unto you, in the Name of the Lord; you 
Luke 10. 16.  shall answer for it, as if God himself had immediately spoken unto you; for you have slighted and despised him: according to that of our Saviour; He that heareth you, heareth me; and he that 
Luke 10. 16.  despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me.  
Let me therefore entreat and persuade you, that you will both now, while you are hearing of me, and when hereafter the Lord shall please to speak unto you by any other of his Messengers, that you would receive what is spoken from God to you by us, not as the word of man, but as it shall be found to be indeed the Word of God. See and hear God in his Ministers instructing, reproving, commanding and exhorting, when you are instructed, reproved, commanded and exhorted by them; remembering and considering well, that they are Gods Ambassadors, that come not in their own name, but in God's Name.  
If before you hear, you would, as Cornclius did, set yourselves 
Acts 10. ●●  before God, in the presence of God, to hear, not what a Peter should say; but whatsoever Peter should be commanded of God to speak unto you; then the Word would be powerful to convert you, and save you, as it did him, and those that with like faith heard 
Acts 10. 44.  Peter preach the Word unto them.  
If a mean man bring a Message or a Command from a King, or from any that have power over us, be it a Constable, or other Officer, we do not receive the Message or the Command according to the meanness or greatness of the man that bringeth it, but according to the esteem we have, and obedience we own to him whose Message and Command it is. When the Thessalonians received the Word thus, not as the word of man, but as it was indeed 
1 Thess ●. 13.  the Word of God, than it wrought in them mightily.  
Did you believe and consider that it is no other but the voice and word of God, it would persuade and command your belief; you would not choose but believe it, without doubting or gainsaying; because you know that cannot but be infallibly true which the God of Truth speaketh: Christ saith to his Father, 
John 17. 1●  The Word is truth. You would feel a Sovereign power in the Word, because it is the Word of an Almighty God, the Word of your God. You would then receive it as a good word, transcendently good, good for you; than you would embrace it, and receive it in love: you would then conform your will and affections to it.  
The Word thus received, would be a convincing word, a converting 
1 Cor. 14. 24, 25. Psal. 19 7. Psal. 119. 24. Acts 20. 32.  word, a directing word, and an edifying word, which would build you up further, till it have given you an inheritance amongst them that are sanctified.  
I pray you to consider what sins you are guilty of, and yet do lie in; say it be Blasphemy, Swearing, Drunkenness, Pride, Oppression, Profaneness, Whoredom, or any other sin, let your conscience now mind you of your own sin; and then consider each one with himself, Have I not heard these my sins reproved, and inveighed against, by the Prophets of God, and Ministers of his Word? And have they foretold and threatened the Judgements of God, temporal and eternal, due for my sins? Did you believe that it was God that spoke, that reproved and threatened you? and that it was God's voice, in them, calling upon you to repent, and offering pardon through Christ? You would then hear, and fear, and repent, and thankfully receive the offer of grace, and believe to the salvation of your souls. If you have any conscience, the word thus received would, through God, work mightily upon you, to the pulling down of the strong holds of sin in you, casting 
2 Cor. 10. 4, 5.  down imaginations, and every high thing that exalteth itself against the knowledge of God, and would bring into captivity every thought to the obedience of Christ.  
Learn therefore to hear God speak by his Ministers, or else all your hearing of Sermons will be in vain, will be lost, nay, will be to your hurt, and for the aggravation of your sins, and the heaping up of God's anger and wrath upon you, which he will pour out upon you in his Judgements, Spiritual, Temporal, and Eternal.  
Because his people would not hearken to his voice, spoken by his 
Psal. 81. 11, 12.  Prophets, God gave them up to their own hearts lusts, to walk in their own counsels. For this very sin of despising the Word of the Lord spoken by the Prophets, the Lord sent the Chaldeans to destroy and captivate Judah. And men are sentenced to eternal 
2. Chron. 36. Deut. 5. 27. Mal. 2. 7. Use 3. 15, 16. 2 Thess. 1. 8. and 2. 11.  death, because they believed not the truth of the Gospel witnessed by the Apostles.  
This doth much concern us in the Ministry, sigh the people of God must receive what we teach them as the voice and word of God, that we therefore first go to God, and hear what the Lord hath to say, and receive of him what we are to deliver unto them. 
1 Tim. 4. 13, 15 2 Tim. 2. 15.  We must therefore diligently give ourselves to the reading and studying of the Word of God, studying likewise to know the 
Jer. 23. 28. 1 Pet. 4. 11. Ezek. 3. 9, 10, 11. 2 Cor. 3. 12. Ezek. 2. 6. Tit. 2. 15. 2 Cor. 17. 2. 1 Cor. 2. 1, 4.  state and need of the people. And then, as the Prophet Jeremiah saith, He that hath the word, let him speak it faithfully; also, speak it as the Oracles of God, with all holy reverence and gravity, plainly, boldly, not fearing the face of any, unpartially, and with all authority, because it is not our word, but the word and will of God. We must deliver the sincere word of God purely, not sophisticating, or adulterating it with the mixture of our own or others fancies or errors: Neither must we hold it forth and deliver it in the dress of the enticing speech of man's wisdom, but in the evidence and demonstration of the spirit, and power; not in the words which 
1 Cor 2. 13.  man's wisdom teacheth, but comparing spiritual things with spiritual, speaking things of God, the things of the Spirit of God spiritually, in Spiritual expressions, approving ourselves unto every man's conscience, in the sight of God. 
2 Cor. 4. 2.   
When God's Word is thus taught, and his voice thus heard from our mouths, it will not return to him void, but shall accomplish 
Isa. 55. 11.  that which he pleaseth, and shall prosper in the thing to which he sent it. It will be a sweet savour to God, both in them that are saved, 
2 Cor. 2. 15.  and in them that perish. Thus speaking, so that God's word and voice may be heard from us, we shall save ourselves, and those that 
1 Tim. 4. 1●.  hear us.  
The man of wisdom shall be thy name. We may here observe, That,  
Only the godly wise can and will see God, in his Word, and in his 
Doct. 2.  Judgements, or in any other his works which he doth amongst the sons of men. It is a high point of wisdom to understand and see God either in his Word or Works, so as to give him glory. They that are wise according to God, they understand; but all other, be they never so worldly wise, they cannot. David setting forth the many providences of God to be observed in divers varieties, and changes in this life, as, in casting down some, evengreat ones, and 
Psa. 107. 41, 43.  raising up others, even the poor, setting him on high from affliction; he saith, Whoso is wise, and will observe these things, he shall understand 
Jer. 9 1●.  the loving kindness of the Lord. The Prophet Jeremiah lamenting the estate of the Jews, for their many and great sins, and for the Judgement to come on that Nation, making Jerusalem heaps, and dens of Dragons, Who is the wise man, that he may understand this? The Prophet Daniel foretelling the afflictions and trials of the Church, and the good that should redound to 
Dan. 12. 10.  them, namely, their purifying, and being made white, he saith, None of the wicked shall understand, but the wise shall understand. And when the Prophet Hosca told Israel that he had destroyed himself, and was fallen by his iniquity, and biddeth him take unto him words, and confess his sin, and ask grace, God promiseth him he will take his anger from him, and love him freely, and promiseth to them, that then God will bless them with all blessings, spiritual and temporal; after all this, he saith, Who is wise, and he shall understand all these things? prudent, and he 
Hes. 14. 9  shall know them? for the ways of the Lord are right, and the just, the wise and prudent, they shall walk in them; but transgressors shall fall therein. The wise could see the Name of God, even the goodness of God in these his counsels, and gracious offers and promises; he could see a great deal of reasonableness, equity and graciousness of God in them: but the wicked, they are blind and foolish, they can see no such goodness of God, in his calling them to repentance, and offer of his grace, so as to embrace it, and be converted by it; but stumbleth, and is offended at it. Even as Christ the Cornerstone, and Foundation of his Church, is seen by the 
● Pet. 2. 6, 7, 8.  wise, and judged to be precious; they can see God's Name in him: but the foolish, the unbelieving, and disobedient, they cannot see such preciousness in him, he is a stone of stumbling, and rock of offence; yea, they are offended at that good Word of the Gospel of Christ, which makes a tender of salvation, upon their repenting of their sins, and believing in him.  
The natural man he receiveth not the things of God, neither can he, 
Reas. 1.  because they are spiritually discerned: They cannot see God aright, 
1 Cor. 2. 14.  no not in his works of Creation, wherein the invisible things of 
Rom. 1. 20.  him, his eternal power and Godhead, may be seen. For in the wisdom of God, the wisest of men in the world cannot by their natural 
● Cor. 1. 21.  Wisdom know God. Nay, though God make himself known to them 
● Cor. 2. 14.  in his Word, in the offer of his grace in the Gospel, of salvation by Jesus Christ; even this is foolishness to them. Have they never so much quickness of wit, or depth of judgement, in things natural, or be they never so politicly wise beyond others, they can see nothing of God, neither in his Word, nor Works, and Acts of Providence, whether of his mercy or Justice, so as to apply it to themselves for their good, until God give unto them to be spiritually wise.  
But to the Godly wise men, it is given, to know the Mysteries of 
Reason 2.  the Kingdom of God. That which is hid from the wise of the world 
Mat. 13. 11. 16.  God reveals even to the simple, and men accounted but as Idiots in 
Mat. 11. 25.  the world, when he hath made them wise to himward. They can also see the wonderful excellencies of God in his works. 
Psal. 63. 2.  In them they can see the greatness of his power, and of his goodness and of his truth, and of his justice: they can see his Name and 
Isai. 26. 8, 9  give him glory in and for all these, whether mercies or judgements. 
Reason 3.   
They who are indeed wise, they give all diligence to see the goodness and footsteps of God in all his works that may come 
Dan. 10. 1●.  under their consideration. They set their hearts to understand, they will observe what God doth; and as David saith, Wisely consider of 
Psal. 107. 43.  his do: whereas the wicked be they never so worldly wise, 
Psal. 64. 9  They regard not the works of the Lord, nor the operation of his hand: 
Isai. 5. 12.  they will not behold the Majesty of the Lord, when he showeth them favour; nor yet will see his Name, when his hand is lift up against 
Isai. 26. 10, 11.  them in displeasure.  
Be wise therefore all ye that hear me this day, nay, which hear 
Use.  God's voice crying unto you this day to hear the rod: you may see much of God in it, if you were wise and would improve your wisdom, that you may see God in his Works, and in the way of his Judgements.  
It is a sore Judgement of God to a people, when God shall make his name known to them, not only in his word, but in his great and wonderful works of mercies and Judgements, and 
Deut. 29. 4.  leave them to their ignorance and folly, not giving them wisdom, not giving them hearts to perceive and understand God's Name, God's Greatness, Goodness, Sovereignty, so as to fear and adore him, submit to him and learn righteousness thereby. As the Bee can find, and gather honey of every flower, so the wise man can see and learn something of God in all his works.  
Be wise therefore, as David calleth upon all Princes and Judges 
Psal. 2. 10, 11, 12.  of the earth, and be instructed; but by what, even by that Iron rod threatened, and shaken over them, that thereby they might learn to fear, and serve, and might kiss that rod; his wrath being pacified and his anger turned away from them.  
Then a man is a man of wisdom, such a one as is meant in this doctrine, when he can discern what is the chief good, and hath the Judgement to esteem it, and to make choice of it, and of the right ways of attaining and retaining it. God is the chief good, the knowledge of him so as to believe in him, to fear him, and to rely on him, and obey him, this is true and sound wisdom: When you are thus wise, you will see God's Name, you will see God in his Word and works, when he shall at any time speak by the voice of his Word, or voice of his Rod, you then can and shall understand the meaning of those voices.  
To be wise to Salvation is the true Wisdom, by which a man 
Prov. 14. 8.  can see God in his works, so as may conduce thereunto: such a 
Prov. 28. 5.  man understandeth his way, and is said to understand all things; but evil men understand not judgement.  
The way to have true wisdom, is, to deny a man's own wisdom, and (as the Apostle adviseth) To be a fool (as the world 
● Cor. 3. 18.  counteth foolishness) that he may be wise. A man by his natural wit and wisdom cannot know God. You must not think that because by the strength of wit and natural reason you dive deep into the search of things natural, and humane, and can understand them; that it is therefore in the power of your own understanding to attain to deep things of God, the Divine things of God; as his Wisdom, Power, Justice, Truth, Goodness, and his Will which may be seen in and known by his works. Natural wise men may understand the letter of the Word of God, and the matter of God's works what they are; but he perceiveth not nor can he perceive God, and the things of God, in them, nor the end to which they tend, to affect his heart therewith, and to make a Spiritual use thereof to himself.  
These things are perceived only by Spiritual wisdom, being 
1 Cor. ●. 2●.  revealed by the Spirit of God.  
The Word of God hath in it, instructions of this wisdom, and it 
Prov. 1. 4, 5.  giveth a spiritual subtlety and ability to discern the deep things of 
Psal. 119. 99, 100  God, by it David came to be a man of wisdom, wiser than the Ancients, and wiser than his teachers: you must have recourse therefore to the word to that end. But do not think to bring light with you, whereby to understand it, but bring faith with 
Heb. 4. 1.  you to believe it, and come to it to receive sight by it, as well 
Rev. 3. 18.  as light: for it is eyesalve and a means to open the eyes of the blind, as well as to give light to them that see. When we are 
Psal. 19 8.  rightly principled by the word, we shall learn by it, to see God in 
Psal. 19 7.  his works. You must first believe, and then you shall know, than it will make you wise.  
Also be you much in observing and considering the works of 
Psal. 107. 43.  God, and the ways of God's Providence; the more you exercise yourselves therein, the more able you shall be to see God's 
Psal. 64. 9  Name.  
And lastly, pray for this Wisdom, as David saith, Open mine 
Psal. 119. 18.  eyes that I may behold wonderful things out of thy Law; so, entreat the Lord that you may understand the voice of his mercies, and Judgements what he would have you to learn by them, touching 
Jam. 1. 5.  him. If any want wisdom, let him ask, Hear the rod.  
God would have his people learn by his corrections and by his Judgements 
Doct. 3.  which he bringeth upon them, and doth execute amongst them. All that are under the rod, or that have it shaken over them, must learn what God teacheth them thereby.  
The Lord complains of, and sharply rebuketh the City Jerusalem, 
Reason.  because she did not Hear and obey his voice, nor receive correction, Zeph. 3. 2. Every morning the just Lord did bring his judgement to light, but the unjust knew no shame, verse 5. He said to her, Surely thou wilt fear me, thou wilt receive instruction, verse 7. This showeth what men should do when he doth afflict them. God expecteth his people should have heard his rod.  
The Rod of God is doctrinal, man may know God's mind and will, and his own duty by it, as by the Word: God doth Discipline his people by his rod, as well as by his Word; in the exercise of both he doth Open the ears of men to Discipline, and doth seal their instruction, as we read in the book of Job; The rod and 
Job 33. 16.  reproof, when they go together give wisdom, as to a child in a family, in whose heart folly is bound; so to such children and servants in Gods great family in the world, who will not learn, nor be corrected with words. Many (like Manasses) carry a deaf 
Job 36. 10.  care unto, nay, will not hear the Word, yet may be brought to hear the rod; he thereby learned to see the Name of God, and to know that the Lord was God, and did humble himself greatly 
2 Chron. 33. 11, 12, 13.  before him.  
The Judgements of God which are his rod, they do second his Word, and what it spoke to the ear, they do speak to the other senses, with a louder voice. Smart and pain seconding the Word, do usually make a deeper impression upon the souls and Spirits of men.  
The Lord never smites, but he hath spoken first, and warned by his Word: and like a father that standeth over his child when he correcteth him, remembreth him of his faults and of his duty, When the Lord openeth the ear to discipline with the correction, and doth awaken the conscience, a wise child will readily know what God meaneth in those his corrections.  
We in this kingdom are under God's Rod, and he is punishing 
Use.  us with the rod of his anger: The sorest temporal judgement, that can come to a Nation, is come upon us. We must hearken and learn what God would have us to do, now that he is correcting of us, we must hear what the rod speaketh unto us.  
If we consult the Word, it will tell us what it is that the rod speaketh, showing us why God smiteth us, and what he would have us to do, now we are smitten; and it will tell us what he will yet do unto us; if when these his Judgements are upon us we do not learn righteousness, submit unto him, and make our peace with him.  
First, it telleth us that this Judgement is come upon us for sin, and it being a sore stroke, we may learn that it is for our great sins. When God was angry with the children of Israel at the siege of Ai, the men of Ai smote of them and chased them, 
Josuah 7. 2, 3, unto vers. 12.  from before the gate and slew divers of them, and made them turn their backs upon their enemies: This caused Joshuah to humble himself before the Ark of the Lord; Gods answer unto him was, Get thee up, wherefore liest thou upon thy face? Israel hath finned, and they have also transgressed my Covenant, which I commanded them: for they have even taken of the accursed thing. This sin of one man, was accompanied with other sins of Rulers and people; namely, carnal confidence in the Arm of flesh, and carnal policy following it, not ask counsel of the Lord. They thought all the people were too many to go up, they presumed that because there were but few men in Ai, a party of about two or three thousand men would be enough to take it. If thou say in thine heart, saith Jeremy to Judah, when God should punish, 
Jer. 13. 22.  Wherefore come these things upon me? the answer is, For the greatness os thine iniquity are thy skirts discovered, and thy heels made bare. In all God's judgements upon a person or people, they may hear God telling them that this is for your sin. But this is not all it speaketh.  
It secondly doth mind all of searching and trying their ways, to find out their sins, and that they might turn to him that smiteth them. This counsel the Prophet giveth after he had said, Wherefore doth a living man complain? A man for the punishment of 
Lam. 3. 39, 40.  his sin: Let us search and try our ways and turn to the Lord, etc. Come, say they in Hosea, and let us return to the Lord, he hath torn 
Hos 6. 1.  and he will heal us, he hath smitten and he will bind us up.  
Thirdly, the rod bids men not only to find out their sins, and confess them to God, but to seek his face and to ask pardon, that God may be at peace with them. This is one end why God afflicteth men, that they might be brought to acknowledge their offence, 
Hos. 5. 15. Hos. 14. 3.  and seek his face: In their affliction they will seek me diligently, saith the Lord. To say from the heart I have sinned, I will do so no more, is a good answer to the voice of the rod, upon this ground; namely, because God had already punished his people, and had threatened a great judgement; therefore, Prepare to meet 
Amos 4. 12.  thy God, O Israel, saith the Lord.  
Fourthly, the rod teacheth another lesson, which is, If men do not amend by present Judgements, they shall be punished with more, and those greater, Seven times more for their sin; he will 
Levit. 26. from v. 10. to v. 40.  then avenge the quarrel of his Covenant, and if yet they shall walk contrary to him, he will again and again chasten them, Seven times more, until their Land shall be desolate, and their City's waist. But yet so, as if when he hath brought his sorest judgements upon them, they should by them learn to humble themselves, and confess their iniquity, and accept of the punishment of their iniquity, God will remember his Covenant and be merciful 
Levit, 26.  unto them.  
Lastly, when the rod hath taught all the former lessons, if men will not hear it, than it teacheth that the Lord may be so provoked as to give over smiting, as one weary of striking: and to say, Why should you be smitten any more? you will revolt more and more. 
Isai. 1. 5.  And because they add lewdness to their filthiness, obstinacy, and impenitency to their wickedness, the Lord saith to them as to those in Ezekicl; Because I have purged thee, that is, by my judgements would have reclaimed thee, and thou wast not purged, Thou shalt not be purged from thy filthiness any more, till I have caused 
Ezek. 24. 13.  my fury to rest upon thee. You may, in the taking away of his rod, if he give over smiting, hear him say: I have taught and corrected you thus, and thus, and so long: I see all is in vain, I will reserve you for utter ruin and destruction; and sigh by no means you will learn to know me, and the things which concern your own peace and good; You shall die without knowledge, you shall die in your sins; I will reserve you to the day of evil. All this smiting, 
Job 36. 12. John 8. 24.  seeing it will not reform you, shall but prepare you for destruction, and be an aggravation of your sin and condemnation.  
There is no man of wisdom but can hear the rod speaking to all the purposes before mentioned. You may hear most, if not all these lessons of the rod, in the thirty and sixth of Job, verses 7, 8, 9, 10, 11, 12. If they be bound in setters and be holden in cords of asfliction, 
Job 36. 7, 8, 9, 10, 11, 12.  than he showeth them their work, and their transgressions, that they have excceded. He openeth also their ear to discipline, and commandeth that they return from iniquity: if they obey and serve him, they shall spend their days in prosperity, and their years in pleasure: But if they obey not, they shall perish by the sword, and die without knowledge: But the Hypocrites in heart (that is, such as profess they know God, but in their works deny him, that have a form of Godliness but deny the power thereof) they heap up wrath, They cry not when he bindeth them, that is, they do not hear nor obey the voice of the rod, to mourn for their sins, to ask pardon and to repent when God doth punish them.  
We are greatly afflicted, and under a most heavy Judgement, we cannot but be sensible of it. I beseech you therefore to hear the voice of God now speaking by this rod. You do now believe it is for the sins of the Land: it should therefore put us upon a sad and serious search of our ways.  
The Lord is now smiting, wounding, and in the way of destroying of us. Let us consider our transgressions, that they have exceeded. And truly, they are so many, and so great, that I tremble to think of them. As God shall bring them to my mind, I shall remember you of some of them; praying you to remember, that this Rod of God is upon us for our sin; and for this end, that we should humble ourselves under his hand, that we should repent, and turn to him, and seek atonement and reconciliation with him. This is the work of the day; let us with all our might apply ourselves to it.  
1. It did please the Lord, long since, to begin a happy Reformation 
The sins for which God is now punishing England.  of Religion in this Kingdom; and shortly after, made trial what we would do, whether we would stand fast to the Truth received or not. But in the generality the Land returned to their vomit, and also persecuted the true Religion, and shed the blood of many Martyrs, in the days of Queen Mary. We have cause to judge, that the guilt of that blood, amongst other sins past, doth lie upon the Land, and crieth for vengeance, and that God is punishing it this day.  
We must not only look upon present sins, to be humble for them, and to bewail them; but upon them that have been committed long since, by our ancestors that have been before us. So did Daniel and Nehemiah confess to God not only their own 
Dan. 9 6, 8, 16. Neh. 9 33, 34.  present sins, but the sins of their Kings, Princes and Fathers that lived before them; professing, that for their sins also, confusion of face was brought upon them, acknowledging God's righteousness therein.  
It pleaseth the Lord many times to seal up, as in his treasury, 
Deut. 32. 34. Job 14. 17. 2 Kings 23. 26. 2 Kings 24. 3. 2 Chron. 33. 12, 13.  the sins of a Land, and to keep them as in a Bag; not punishing them so soon as they are committed: and when they have heaped up more sins upon them, and their sins are ripe, than he reckons with them, and punisheth them for all at once. The sins of Manasseh brought judgements upon Judah, after his death, though he had repent him of his sin.  
2. Also, when there was a Reformation both in King Edward and Queen Elisabeths' time, though they reform much, yet they wrought not a thorough Reformation. Too much of Rome was retained both in Religion and the Government of the Church: and the Land hath not been purged of it to this day.  
Another great sin which hath been, and yet is committed in the Land, is Sacrilege. I speak not of the converting of the maintenance of Abbeys to other then pious uses, which may admit of question whether it were sin or no: I insist not on that: I speak of robbing God of the maintenance whereby his Ministers were and are to be maintained, which hath been a cause why many parts of this Kingdom have been destitute of such Pastors as should and could break unto the people the Bread of life. There were none to minister unto them Spiritual things, because their Carnal things, paid to maintain them, was turned another way.  
This Sacrilege lieth still as a sin upon the Land, provoking God against this Kingdom; and you may believe it, that he is now punishing it. For you are cursed with a curse, saith God, to them 
Mal. 3. 8, 9  that lie in this sin. It is not possible for the law of man to make it lawful to take away that maintenance that hath been designed, and yet is paid, for the maintenance of the Worship of God, it making no other sufficient provision of maintenance for the Church in the place thereof. I dispute not by what right Tithes are paid: But sigh they are paid for the maintenance of the Ministry, and yet taken from them, and given to those that do not mister in the Word and Doctrine, this can be nothing else but robbing of God, and a great Sacrilege.  
The same sins also may be charged upon us in England, for which God had a controversy with his people, and did judge them heretofore. 
Hos. 4. 1. Ezek. 22.   
4. The knowledge of God is not in the Land. This Kingdom notwithstanding the long time of our enjoying so plentifully the light of the Gospel, doth yet remain extreme ignorant of God, and their duty to him. And this not only in the dark places of it, in Wales, and far North and West, but in the countries' and Cities in the midst of the Kingdom.  
5. The sins of Swearing and Cursing, of hellish and damning Blasphemy, have overgrown this Land, the cry whereof doth reach unto heaven: besides the sin of Perjury, concerning which sin God hath said, that his curse shall remain, and never departed from 
Ezek. 5. 3, 4.  the committers thereof, nor from their houses, till they be consumed, with the timber thereof, and the stones thereof. All sorts of persons, as Supreme, and all Officers in the State, from the Judge to the meanest; all sorts of Jurours in any Jury, and all sorts of Witnesses in all Courts, they bind themselves to God, by a solemn Oath. How many Protestations, Oaths and Covenants have been lately taken? But have men kept their Oaths, and do they keep them? are they not broken by all that take them? It had 
Eccles. 5. 5, 6.  been much better for the Kingdom that we had not taken so many Oaths, Vows, and Protestations, then, having taken them, not to keep them.  
God is extremely incensed against a People guilty of Forswearing; especially if the Oaths of State made by the supreme Magistrate 
2 Sam. 21. 1. 2 Chron. 36. 13  to the Subject, and of the Subject to the Magistrate, be broken and violated. We are blind, if we do not see that God is punishing this Nation for these sins of vain swearing, cursing, blasphemy and perjury. We must call to remembrance these, amongst other the sins of the Land, to bewail them, and make our 
Hos. 4. 2, 3.  peace with God, that he destroy us not for them. Because of these, the Land mourneth.  
6. The Land is also guilty of not opposing of the man of fin, Popery and Idolatry, unto the extirpation or it out of the Kingdom. Idolatry hath not only been tolerated to be committed in the secret Chambers of Imagery; but allowed in places elsewhere. We have complied much with Idolaters and Idolatry of Rome. We may judge that for this also the Lord is punishing us.  
The children of Israel did not drive out the Canaanites from amongst them, therefore they were as pricks in their eyes, and thorns 
Judg. 2. 3.  in their sides. And Joshua telleth them, that for their compliances 
Josh. 23. 13.  with them, they should remain to be snares and traps unto them, and scourges in their sides, and thorns in their eyes, until they should perish from the good land which the Lord their God had given them. And they should make them sin against God, and surely be a snare unto them, as Moses telleth them. Popish and Antichristian Religion, 
Exod. 23, 33.  and Idolatry, is as abominable to God, as ever the Canaanitish. Religion and Idolatry was: For Rome is called, The mother of Abominations.  
Now whether the permitting of Popery and Papists amongst us, have not been thorns in our eyes, and pricks in our sides, and have been snares and traps, means of sin and vexation unto us, God using them as rods and instruments to punish us, I leave this to your consideration,  
When the sons of God took them wives of the daughters of men, 
Gen. 6. 2.  when those of the true married those that were of a false Religion in the first Age of the world; and when, after that, both before and after the Captivity, God's people by profession did marry strange wives the daughters of a strange god: Gods judgements 
Gen. 6. 7.  were upon the old world, and all those States that were guilty of this sin. As when the house of Judah made affinity with the house of Ahab, we see what evil followed thereupon, and what 
2 Chron. 22. Ezra 9 2, 14.  wrath it brought upon the Kingdom of Judah.  
When Solomon (a good King otherwise) forgot himself, and matched with Idolatrous wives, sinning therein against God, God gave him over to his folly (though otherwise the wisest of men) that (whether in compliment or otherwise) he did accompany his wives to their Idolatrous Service; whether he joined with them therein, it doth not so clearly appear: yet he went thus far, that it is said, He went after Ashteroth the goddess of the Zidonians, and Milcom 
1 Kings 11. 4, 5, 6, 7.  the abomination of the Amorites; and he did build an high place for Chemosh the abomination of Moab.  
For these very things God brought evil upon his Kingdom. He raised up adversaries against him; and what a division and rend it made in that Kingdom, we do well know. May not this be another cause why God's wrath is gone out against us? Let us hear the rod, doth it not tell us so? Let us humble ourselves this day for these sins also, that God may be pleased to throw away this his rod from us.  
We are guilty of other sins, for which, as for that of Idolatry, when they reign in a Kingdom, God doth punish it with his severest Judgements.  
7. These are, Oppression, and the not executing of Justice and Judgement in a Land. These were the sins of the Princes and Judges of Judah; they were for bribes and rewards. And all Judah, 
Micah. 3. 9, 11.  according as they had power, did oppress one another. Hath it not been thus in in England? and, which should humble us and grieve us most, complaints every where tell us, even while we are smarting by the rod of God, that these sins of oppression and not executing judgement do increase upon us. Are not many partial and injurious in their Levies of moneys for the public use of the State? sparing themselves and friends, laying intolerable burdens upon those who have been most free, and are now less able to bear them. Also are there not those who were entrusted with the Moneys of the State, and to pay Soldiers, that do manage their Trust so ill, that the Soldier is necessitated to live upon free Quarter, and spoil of those that pay ordinary great Taxes for the public Service.  
Men do exceedingly complain that they cannot have Justice. It concerneth you to look to these things. As these were crying sins heretofore, and God hath brought upon us these Judgements: if these continue and increase, we cannot but fear that these Judgements shall be continued and increased, until these sins be reform.  
8. Bloodguiltinesse is another provoking sin. It cannot go 
Deut. 19 13.  well with a Kingdom where the guilt of innocent blood is not put away by the hand of the Magistrate. God will not pardon a Land polluted with innocent blood: he will sooner or later be 
2 Kings 24. 4.  avenged of it.  
How much hath been shed heretofore, and the murders either not brought unto Judgement, or not prosecuted in Judgement? This polluteth a Kingdom with blood; and this blood crieth loud for vengeance upon those into whose hands God did put the sword of Justice, to revenge for him, and to execute wrath upon such as are murderers, and do it not. This causeth the Lord to execute Judgement himself, in shedding the blood upon such a People as this.  
9 The sins of Sodom, Pride, fullness of bread, idleness, unmercifulness, and all sorts of voluptuousness, have been the common 
Ezek. 16. 49.  sins of this Kingdom, and yet are, notwithstanding the hand of God is so heavy upon us.  
Our Gentry, and such as were born and left rich in estate, they, in a generality, have given themselves so to live, as if they had been made and born for nothing else but to eat, and drink, and play, and sleep, and satisfy their sensual lusts. They have accounted it to be a blemish, and a matter of disrepute to them, to live in a Calling, or to give themselves unto any thing wherein they might be serviceable and profitable in any place of good employment in Church or Commonwealth.  
Men and women have been most luxurious and wanton in matters of Diet, Apparel and Gestures, that they know not how or what to eat, what to wear, or how to attire themselves, or what gate or gesture to use. They, for delicacy in these, are too 
Isai. 3. 16.  like those inveighed against, and threatened, Isa. 3. 16.  
The Land hath been, and yet is polluted with Whoredoms, and 
Hos. 4. 2. Isa. 28. 1, 7, 18.  is even drowned with Drunkenness. For these sins also the Lord is now visiting of us.  
10. Another sin for which God will be wrath with a People, and doth scourge them sore, is formality in the true Worship and Religion 
Tit. 1. 16.  of God, when those who profess the Name of God, do in works deny him: and, having a form of godliness, deny the power of 
● Tim. 3. 5.  it. This is the common and great sin of this Kingdom. We in this declare that we are an hypocritical Nation, and therefore the people of God's curse, and people of his wrath. So God spoke of his people the Jews against whom he sent the King of Assyria, 
Isa. 10. 6.  the rod of his anger; I will send him against an hypocritical Nation, and against the people of his wrath, giving him a charge to take the spoil, and to take the prey, and to tread them down like mire in the streets.  
These sins I have remembered you of. There are many others, which I pray you to call to your remembrance. Consider your own sins, and the sins you see committed in the Land. And be sure that you take this into your serious thoughts, That for these, and other our sins, God is now punishing of us: and, which aggravates them all, we are not amended by his Rod, but grow worse and worse.  
What is now therefore to be done? You have heard what the Rod hath taught us, that, It is sor our sins that God is wrath with us.  
We are this day therefore to humble ourselves for those sins: we must confess them, repent of them, and disclaim them, and be earnest suitors to God that he would make the Land sensible of 
Isa. 9 13.  their sins, and of this his Rod, that we turn to him that smiteth us. And every one of us must endeavour a Reformation in the Land; first of ourselves, and then of others; beseeching the Lord to work it. We must with all earnestness entreat the Lord to forgive these sins of the Land, and that he will be merciful to us, and be at peace with us, and heal the Land. We have great encouragement from God himself, who saith, If my people that are called 
2 Chron. 7. 1●.  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 for give their sins, and will heal their Land.  
We may make this stroke and wound incurable, if we go on still in our trespasses, if we do not speedily make our peace with our God. We have a promise; let us take hold on it, that he may make peace with us; and he will be at peace with us; for 
Isa. 25. 7.  he waiteth for our turning unto him, and seeking favour of him, that he may be gracious unto us. 
Isa. 30. 18▪   
But, as I said before, let us take heed that we go not on in our sin, lest we provoke the Lord to continue and increase his judgements, even to make us a desolation: We are in the high way to it: For, a kingdom divided against itself, is brought to desolation.  
There are many Symptoms (if we consider the state of the Kingdom as now it is) that may cause us to fear, that, if timely and thorough repentance do not prevent it, this Judgement shall not be taken off, but be increased, until the Land be destroyed.  
1. The first I shall mention, is, When lesser judgements do 
Symptoms of our being near to utter ruin.  not awaken and amend us; especially, if we are grown worse thereupon. God hath told us that he will destroy such a Nation as this: I sent cleanness of teeth, and you have not returned to me, 
Amos 4. 6, 7, 9, 10, 11.  saith the Lord: I withheld rain from you, I have smitten you with blasting, etc. I have sent among you the pestilence; I overthrew some of you, as God overthrew Sodom and Gomorrah; yet have ye not returned to me, saith the Lord: therefore thus will I do unto thee, that is, I will destroy thee utterly. This you may read in Amos 4. 6, 7, 8 9, 10, 11, 12. God swore by his holiness, vers. 2. 
Am. 4. ●.  that he would take them away with hooks, and their posterity with fishhooks; they should be carried away captive, and utterly ruined.  
2. A second Symptom is, When the sins of a Land grow universal, in respect of the several kind of sins, and several sorts of persons. All sorts of sins are committed, and all sorts of persons are grievous sinners. Read Ezek. 22. Add thereunto these sins; Contempt of the Word and holy Ordinances of God, despising of those that truly fear God, and enmity against the power of Godliness. Every one wore in them to their 
Ezek. 22.  power to shed blood: and so he reckons up many other, saying, In thee there are that commit such and such sins. There are many sins named. There is scarce any one sin reckoned there, but the salne sins are rife and common amongst us. And there you shall also find Princes, and Nobles, and Judges, and Priests, and 
Ezek. 22. 25, 27, 29.  Prophets, and People were all guilty of some of the sins before mentioned. Therefore the Lord saith to the Prophet, Wilt thou judge? Wilt thou judge the bloody City? Thou shalt 
Ezek. 22. 2.  show her all her abominations. He would have the Prophet declare to them, that he would punish them more than yet he had done.  
Indeed, before he did bring that destroying Nationall Judgement, before he brought the Chaldeans upon them; after he had threatened it, he did wait to see whether any would make up the 
Ezek. 22. 30.  hodge, and stand in the gap, before him, for the land, that he might not destroy it. So, if there be amongst us that will indeed get into the breach, and in a right way stand in it, and make it up, namely, by prayer, executing judgement, and reformation; we may have hope that God will not destroy us. We have reason to bless God, that you, our Worthies of the Parliament, do endeavour it. But if the sins of the Land shall be too hard for you, because they make breaches faster than you can make them up; or if the Lord be not pleased that you shall continue in the breach to perfect the making it up; if the Lord be so angry with us, that nothing shall prevail in this way: then we may fear, that now this cloud of blood which hangeth over us, and hath fallen in most parts of the Kingdom, shall fall in all other parts, till it have gone thorough the whole Nation to destroy it.  
3. That which may cause us much to fear, is another Symptom, God is now visiting this part of the world, bringing the Sword upon it. God's manner is, in such visitations, to begin with his own people, as he did when Jeremiah was to take 
Jer. 25. ●5, 18.  the wine-cup of God's fury, and cause all the Nations to drink of it, beginning with his own people, to wit, Jerusalem, and the Cities of Judah.  
Thus the Lord hath begun with Bohemia, the Palarinate, and almost all Germany, and other parts of Europe. I am persuaded all this part of the world shall drink of it; The dregs of this cup, as that of Jeremies, was reserved for Heathenish Babylon, 
Jer. 25. 15. 18.  who drunk of it last: so the dregs of this our cup shall be reserved for Antichrist, even for spiritual Babylon, for Rome, that mother of fornications, and for all those that are drunk with the wine of her fornications: she happily shall drink last, and drink up this cup of the Lords fury.  
It was a great while before we began to drink of it; but unless, by a specialty of humbling ourselves before God, and turning to God and seeking of him more than ordinarily, we do procure that it may pass, and God do take it from us; as true as God hath threatened such sinners as we are, and hath begun to execute it, the sword shall not be put up till we be destroyed.  
Our times are very troublous, and God useth to build his 
Dan. 9 ●●.  Church, as he did Jerusalem, in such troublous times: we are ready to hope that God will now reform and build up his Church and make it a glorious Church in this Nation, and we would gladly believe that these shake are but preparations to a happy reformation.  
I doubt not but these wars and commotions amongst the true Churches of God are preparations thereunto. But whether we of this present generation may not for our sins and for our trial be much wasted and destroyed with the sword, and which is worse, be put under the power of those that are for Antichrist, we cannot promise to ourselves.  
I know that ere long that mother of abomination with her 
Rev. 17. 6.  children, who have been drunk with the blood of the Saints and with the blood of the Martyrs of Jesus, shall receive double. 
Rev. 18. 6.  In the cup that she hath filled, it shall be filled to her double: But whether (sigh the time of Antichrists reign is but short) he may not have a lightning before his death, as to rise to have so much power added to his malice, as to shed more blood, that the Lord may take a just occasion by it to execute vengeance upon that State for all the blood shed by it, we cannot tell: we have some cause to fear it, if we do but observe that already the Palatinate and other Churches that were reform, are brought under the power of those that are Antichristian; why should we not think that the like may befall us? nothing but an unfeigned turning from our sins unto God, and a through reformation, which yet we are far from, can hinder it.  
I speak not this to discourage any, but that we should be prepared for the worst, and to put us upon a more through humbling of ourselves before God, and of getting into, and making up the breach which our sins have made, that he may spare us and not destroy us.  
4. To add one Symptom more, A Spirit of perverseness, a spirit of Division is in the midst of us, and is spread through all the Kingdom; Divisions in Church, divisions in Commonwealth. A Kingdom thus divided, how can it stand? When the Lord is wrath with a people than he mingleth a perverse 
Isa. 19 13, 14.  Spirit amongst them, he makes their Princes become fools, and their Counsellors become brutish, destitute of right reason, yea he divideth them in their Counsels. He setteth Ephraim against Manasseh, and Manasseh against Ephraim, to the making 
Isa. 9 19, 20, 21.  of a Land dark through miseries, when no man shall spare his brother, because of the discords and civil wars which God in his wrath should raise amongst them; as a just punishment of their not joining together to serve the Lord with one consent.  
It will not be much out of the place to mention a sin which I omitted before; which is, the growth of Errors and Schisms in this Kingdom, which are so much the more dangerous, because this error also is grown up with them (a strong means to nourish them,) Namely, that men must enjoy Liberty of Conscience, denying it to be in the power of any, no not in the Magistrate to restrain them. This is grown to a great height, and hath many abettors, and pleaders for it. Little course is taken to repress it. Some to whom it belongs to do it, I fear are corrupted with this Error. This is an inlet and ground for the toleration of all Religions. Errors and Heresies are Gangrenes, which if their course be not stopped, will increase to the destruction of the whole. The Apostle will have that such should not only be shunned, but that their mouths should be stopped, lest they deceive others and it increase 
Tit. 1. 11.  to more ungodliness: and he requireth Timothy to 
1 Tim. 1. 3.  Command that men preach no other Doctrine: every one therefore may not teach what Doctrine he pleaseth; but if he teach false Doctrine, he is to be restrained. I know the first way of stopping the mouths of such, is by sound Doctrine to convince them 
Tit. 1. 9 11.  of their Error, and if they will not be convinced, to proceed against them by Ecclesiastical censure; laying a command upon them not to teach such Doctrine; but if still they will persist, God hath given power to the Civil Magistrate to restrain them: For he is to govern so, that under him men may live a 
1 Tim. 2. 2.  godly as well as a quiet life: and he beareth not the sword in vain, but is God's Minister to punish, therefore to his power 
Rom. 13. 4.  to restrain him that doth evil. And what greater evil can a man do, then to seduce his brother?  
But to return where I left; be sensible of the divisions that are amongst us, if they be not made up but increase, we shall 
Gal. 5. 15.  clash one against another, that we shall be consumed one of another, and confusion will be in the end. It doth presage very 
Jam. 3. 19  much evil to a Land, when the Lord shall do with it as he did with the Land of Judah, when he shall fill the Kings, Priests, and Prophets, and the Inhabitants thereof with drunkenness. First, drunk with Error and wickedness, which they have drunk in abundantly; then God maketh them drink, till they be drunk with the wine of his indignation. He saith he will 
Jer. 13. 13. 14, 15.  dash them one against another, even the fathers and the sons together, saith the Lord, I will not pity, nor spare, nor have mercy; but destroy them. Hear ye, and give ear, he not proud; (saith the Prophet) for the Lord hath spoken. And his council is to give glory to God, namely in confessing and amending their faults, and making their peace with him, Before he bring darkness and the 
Jer. 13. 1●.  shallow of death, this great destruction upon them. Happy should we be, if we would take this Counsel: We have need of it; if ever any Nation was filled with such a drunkenness, certainly at this time this our Land is. God saith oft; Shall I not be avenged 
Jer. 5. 9 29.  of such a Nation as this? when men grow worse in stead of amending, proceeding from evil to evil, and will not know God and see his Name, when they are under his rod.  
I speak all this, to the end that we may earnestly seek the Lord, and cry aloud to him this day for mercy, who cryeth to us with a loud voice, To hear the rod, and who hath appointed it. 
Jer. 9 3, 4, 9, 16.   
Lastly, we have oft times fasted and humbled ourselves before the Lord; yet you see that this great Judgement is not removed, but increasing daily. Certainly, this is because either we have not been sincere and unfeigned herein: which if it be, let us afflict and humble ourselves this day as we ought to do, for ourselves, and for the Land; or else it argueth that God will yet plague us more for our sins, and we may fear to our destruction. Formal Fasts are just provocations of God against a Land; as were the solemn meetings and prayers of the Jews, 
Isa. 1. 14, 15.  whose hands were full of blood, and their fastings separate from 
Isa. 58. 4, 5.  Reformation.  
It concerneth us to repent of our former Fast and humblings, for in the generality, men have not kept such a Fast as God requireth, no marvel then if God have not regarded it. We have not fasted from our sins; we have fasted to strife, and 
Isai. 58. 3, 4.  debate, and contention, and Schism, and all manner of wickedness and ungodliness. We have not been so humbled as to turn from our sins to the Lord, as to lose the bonds of wickedness, 
Isa. 58. 6, etc.  and to walk in the ways of holiness, sobriety, mercy, and righteousness.  
That Land is in a very sad condition, when albeit Fasts are Proclaimed and kept, God shall say, I will not hear their cry, but 
Jer. 14. 12.  will consume them with the sword, and with the famine, and with the pestilence. Yet God forbidden that we should give over humbling ourselves, and our praying unto him; his deferring of help may be because he would have us seek him more earnestly, and more unfeignedly; then we may hope, He will be found of us 
Jer. 29. 12. 13.  when we shall seek him with our whole heart.  
And who hath appointed it, Namely, God hath appointed it; we learn hence:  
In all Judgements and corrections of any person or people, whatsoever 
Doct.  the rod or instrument may be, God is the appointer,  
It is of God, it is from him, and is ordered by him.  
This is abundantly proved in Leviticus 26. and in Deut. 28. 
Levit. 26. Deut 28.  where God saith, I will appoint over you, such and such diseases, I will send such and such punishments, or the Lord shall smite thee thus and thus. Is there any evil in the City, (that is, 
Amos 3. 6.  evil of punishment) and the Lord hath not done it? I make peace and create evil, I the Lord do all these things, saith the Lord: 
Isa. 45. 7.  Affliction ariseth not out of the dust: 
Job 5. 6.   
Punishments and corrections are Acts of God's vindicative 
Reas. 1.  justice, which he reserveth to himself, as part of his Prerogative belonging to his Sovereignty. Vengeance is mine saith the Lord: 
Deut. 32. 35. Rom. 12. 19  God will have the ordering of all corrections.  
All things are of God, and in him do consist, and there is not 
Reas. 2.  any thing, but God willeth it to be, either by his effecting or permitting. What Herod and Pontius Pilate did against Christ, was 
Act. 4. 28.  nothing but what his hand and Counsel determined before to be done.  
The creatures and second causes, they are all God's servants to do and to execute his will. Man by whom he correcteth any 
Isa. 10. 6. Psal. 17. 14.  is but his rod, or his sword.  
I desire that this truth should be believed; for then when a 
Use.  man is afflicted, and under any judgement, he will know and consider, That it is God that smiteth, it is God to whom he must return; it is God of whom he must seek favour and mercy, and with whom he must make his Peace.  
This confuteth an Error, and reproveth a great fault in many, 
Use.  who look upon the punishments and judgements they feel, as upon things that come casually, by hap hazard, or ill fortune, as they call it; or from the malice of men: they look no further than to the immediate actors or instruments thereof. They do not, many will not, see the hand of God in it.  
This Atheism is common amongst men; beware of it; for from hence it is that men in their afflictions are impatient under them, and do fret and chafe at the instrument, and do study revenge against men, and use indirect means to get them off. Let none shut their eyes against this truth. The Prophet complaineth of those that, when God's hand was lifted up, and his 
Isa. 26. 11. Ezek. 7. 9 Micah 6. 13.  judgements were upon the earth, they would not see: but they shall see, saith he, and be ashamed. He will make them know that it is he that smiteth. God will smite them, till he make them sick with smiting, and make them desolate, because of their sins.  
When men in their afflictions shall consider that God hath 
Use 3.  appointed them, it will humble them, and calm their spirits. 
Psal. 39 9  They will lay their hands on their mouths, and accept of their punishment, because God hath appointed it, bearing patiently 
Micah 7. 9  the indignation of the Lord, because they have sinned against him.  
Would we have our present judgement taken off? Now we know who hath appointed it, let us prepare to meet him, let 
Hos. 6. 1.  us return to him that hath smitten us, and make our peace with him.  
This Rod and Sword being called, God's rod, and God's sword, 
Use 4.  which smite at God's appointment, we may then see that the great Quarrel and Controversy, originally, is not betwixt man and us, but between God and us. We must therefore first submit to him, and make our peace with him, else we shall make no peace, or no good peace, with man.  
It is not any policy, or power, nor any other means (though good, and so necessary, that we shall sin if we use them not) can remove our evil from us, but as we shall obtain it of God, who hath appointed it.  
When the Sword of God was called upon to put itself up into the Scabbard, and asked How long it would be ere it would be 
Jer. 47. 6, 7.  quiet; answer is made, How can it be quiet, seeing the Lord hath given it a charge against Ashkelon, and against the Sea shore? there he hath appointed it. The Lord must command it to be put up, or it will not cease smiting till it have consumed us.  
It is not any Articles of Peace, be they never so equal and reasonable; it is not the power of the sword, nor of any means we can use, though never so lawful and necessary, that can take off the rod from us, and give us peace; except in the use of all good means to satisfy him, we shall obtain it of him who hath appointed it.  
We may haply use such means as may skin over the wound, and conclude a Peace; but it will break out again, if God be not at peace with us, and if he do not appoint and make our Peace for us.  
Wherefore I beseech you, that (with all the good means that possibly we can use) we endeavour, to the utmost of our power, to procure of God to take this rod from us, and give us Peace.  
Let us repent of our own sins, and endeavour that the Land may repent. Let us remove out of God's sight whatsoever doth offend him. Let us seek, and find out, and cast out those execrable things which have provoked the Lord to appoint the rod and sword to smite and destroy amongst us. Let us give him no rest, but continue our wrestling with him, with jacob's wrestle, by humble, and earnest, and importunate prayer and supplication. By this strength we may have power with God, 
Hos. 12. 3, 4.  and (to speak with holy reverence to his Omnipotency) we may have power over God, to prevail with him.  
Then we may expect that he that hath appointed the rod will lay it by, if not cast it into the fire, and will command it to cease smiting, and will command the sword to be put up into the Scabbard; and then we shall have peace, and not till then. Is we would cast away our sins, God would certainly cast away his rod. If we prepare to meet him, he will be friends with us.  
But to conclude with a word of comfort to those that truly 
Use 5.  fear God. That God is the appointer and orderer of the rod in all punishments, is a Ground of stay, and support of their hearts and spirits in the greatest afflictions.  
Be enemies never so powerful and malicious, we need not fear them; it shall not be as they intent, either for the greatness or continuance of the evil which they would bring upon us, but according to the will of God, who hath given them charge to asslict us. As it was in the case of the children of Judah, when the Lord gave a charge to the Assyrians to war against them, saying, O Assyrian, the sword of mine anger, and the staff 
Isa. 10. 6, 7.  of mine indignation; I send him against an hypocritical Nation, and against the people of my wrath will I give him a charge to take the spoil, etc. Howbeit he meaneth not so, neither doth his heart think so, namely, to correct or punish for God in measure, and for their good; he never thinketh that he is but a rod in God's hand: But he being let lose to his own covetousness, and ambition, and malice against God's people, it is in his heart to destroy Nations not a few, and to raise himself upon the ruins of God's people. But God put a hook in his nostrils, that he could not have his will of them; and afterward, for his rage and cruelty in executing his charge in smiting God's people, God did utterly destroy him. God doth with them, as with 
Isa. 10. 7, 12, 16, 17.  the proud waves which would overflow the mountains; they have their channel to flow in; God's appointment doth set Bars to them, and saith, Hitherto shalt thou come, and no farther, and 
Job 38. 11.  there shall thy proud waves be stayed.  
It is well for God's people that the rod and sword is in the hand, and at the appointment of God, their Wise, Almighty, and tender Father.  
God punisheth his children in measure, both for how much, 
Isa. 27. 8. 9  and how long; not so much nor so long as the enemy intendeth: He measureth every dram for weight, and every minute for time. His rod shall be upon us no longer than he hath appointed it; no longer then is needful to purge us from sin, and 
Heb. 12. 10.  make us partaker of his holiness.  
As he hath appointed a time of trouble, and trial, so he hath appointed an end thereof. And the rod of the wicked shall not 
Psal. 125. 3.  always rest upon the Lot of the Righteous. He will not always 
Isa. 28. 28, 29.  be threshing: his smiting is for correction and for our good, not for our destruction. He is wonderful in Counsel and excellent in working. When he hath sufficiently smitten us with his rod, he will take his rod and burn it: then he holdeth it to be sufficient, 
Levit. 26. 41.  when our uncircumcised hearts are humbled, and when we shall accept of the punishment of our sins, acknowledging that he hath punished us less than our iniquities; when we 
2 Chron. 7. 14.  shall kindly submit unto God, and reform our ways, pray, and ask forgiveness, he hath then promised that he will forgive our sins and he●l our Land; he will take this stroke from us.  
And when God useth the wicked; His, and our enemies, to be his rod; when he hath attained his end, our troubles shall end in their destruction, God may use Papists, Antichrist, and his Abettors, to be his rod, and sword, whereby to correct and refine his people; which when it is done, They, because God hath appointed it, shall certainly be destroyed. Let not your spirits sink nor fail, while you are under the rod, though it may happen to be much worse with us then yet it is: for it shall be only so much and so long as he in his wisdom hath appointed for our good.  
I will end with that comfortable Scripture touching his Church then, and Babylon in Chald●a; which is as appliable to us and to Babylon at Rome; Yet a very little while, and the indignation shall cease, saith God, and mine anger in their destruction. 
Isai. 10. 25.  For he hath appointed the rod of Iron to break in pieces his enemies; as well as his rod of men to correct his children: comfort we ourselves with these thoughts, nothing cometh to pass in the way of correction of his children, but as he hath appointed. Let us therefore for all these good purposes, Hear the rod, and who hath appointed it.  
FINIS.   

ERRATA.  
Page 10. line 25, for ●●, read see. p. 14. l. 2. for that rod, read the S●n, p. 2● l. 24 for upon read the, p. 35. l. 8. blot out, these, P. 19 l. 24. for professing, read confessing. P. 23. l. 18. for murders, read murderers.