A SERMON, Preached at Kingston upon Hull: UPON The Day of THANKSGIVING after the Battle, and that marvelous Victory at Hessam-Moore, near YORK.  
By J. W. B. D.   printer's or publisher's device LABOUR ET CONSTANTIA 
LONDON, Printed by T. Badger, for Matthew Walbank, and are to be sold at his shop at Grays-inn Gate. 1644.   

A SERMON Preached at Kingston upon Hull, upon the day of Thanksgiving, after the BATTLE; and that marvellous Victory, at Hessam-moore, near YORK.  Ezra. 9 The last clause of the 13. and 14 verses, 
And hath given such deliverance as this. Should we again break thy Commandments, and join in affinity with the people of these abominations? etc.  
THe people of Israel saw that they were in evil case, when they were to make the whole number of bricks, and yet want straw, Exod. 5.7.8. and in what case may 〈◊〉 Ministers of the Gospel think themselves to 〈◊〉 that are to compose their whole number of Sermons, and yet went books: Such hath been the myery of the parts of my acoustomary residence: that not only our goods within, nor our cattles without our apparel to clothe us, or our ●ands & live to seed us, can suffice their insatiable inhu●nin; and miserable ingluvious●ess●, but the very wealth of our callings, the fruits of many cold winters, and hot summer's studies, ou● books, our maniscripts, our whole Libraries are defaced, plundered, (I may not say stolen, that is out of use,) burned or tor●e in pieces, or for the honour those creatures give to the subject matter therein contained, they use them to give fire to their Tobacco pipes, or for worse offices; In qualia incidimiu tempora? was the complaint of the glory of the Roman language long ago: Lord into what manner of times are we sa●●en? ●urely we may use the words of the Prophet, Lamentations 1.10. The enemy hath stretched out his hand over all our pleasant things. and as for us we sigh, and are in heaviness, whilst the present ●ries in the Church of God, say like those of old, Lament. 1.16. Let us 〈…〉 certainly this is the day we looked for: we have 〈◊〉 and seen it. Oh but let our comfort be this, God will certainly say to their wickedness, as to the waves of the Sea: job 38.11. Hithert, shalt thou come, and not far her, and here shall thy proud waves be stayed, and call to mind this of the good Prophet, jeremiah, in the great distress of the Church of God, Lam. 3.31, 32. The Lord will not forsake for ever: But though he send affliction, yet will he have compassion according to the multitude of His mercies: but I draw nearer the words of the text.  
This Book in which lies the words of our text, is styled the Book of Ezra, and no doubt but was penned by him: would you know who this Ezra was? you may read Chap. 7.12, He was a Priest, a Scribe of the Law of the God of Heaven, one that copied out the Scriptures and the Law of God revealed from Heaven; a man inspired with the Spirit of God, a pious man, a famous instrument for the good of God's Church, and a great promoter of re-edifying of the second Temple, what the Prophet jeremiah had foretold, Ezra the Priest lives to see performed, and that in a twofold respect. First, in regard of the return out of the captivity of Babylon. Secondly i● regard of the building of the second Temple, for the return of the captivity. jer. 29.10. After seaventy years be accomplished at Babylon, I will visit you, and porfor ne my good word towards you, in causing you to return to this plaoe: yea, and to that end that wicked men may see; that it is no privilege to be an instrument of punishing the people of God. Jeremy 25.1. at that time when I deliver you, I will punish the King of Babylon, and that Nation, 〈…〉 their iniquity. In the 〈…〉, long ago; and that the Nations may know, that the words of the Prophets were not wind●, I will bring against that La●d all that jeremiah hath prophesied against it, and against the Nations. That return. I say, which jeremiah foretold, Ezra lived to 〈◊〉, Ezra 2.1. Ezra 8.1. And some of those 〈◊〉 that went 〈◊〉 with Ezra Oy●● may read of Ezra. 7.6, 7.  
Secondly, for the building of the Temple, you may read, Ezra 1, 1 2, 3. foretold also by Isaiah, Chapped 44. last, that says of Cyrus, he is my Shepherd, and shall perform all my pleasure: Even saying to jerusalem, Thou shalt be built, and to the Temple thy foundation shall be land; And 〈…〉 City and let go my Captives not for 〈…〉 No 〈…〉 fold for 〈…〉 shall be 〈…〉 Na●, he was so fare stcan taking any price 〈…〉 ward, that he canfed much to be given to them, Ezra 1.4. Whosoever remains in any place where he 〈…〉 of his place 〈…〉 with 〈◊〉, and with gold, with good 〈…〉 the 〈◊〉 will offering for the House of God that is 〈…〉 This 〈…〉 that the hea●●s of King● 〈…〉 the hand of God, and what 〈…〉 they shall perform.  
Secondly, that he can make strangers to 〈◊〉 truth the favourers of his Church, as 〈◊〉 to pro●ate his honour.  
Thirdly, and lastly, 〈…〉 they 〈◊〉 need to bring 〈…〉. God so overrules the King of Persia, that when the period of the persecution of God's people is come, they shall come out: But after such a delivery as this, says Ezra, shall we again break his Commandments? and after such a delivery 〈◊〉, shall we again break thy Commandments?  
In the Text, not we these five points.  
First, a gracious Commemoration.  
Secondly, a pious Interrogation.  
Thirdly, a particular Explication.  
Fourthly an Expostulation.  
Fiftly, the effects, and they are two.  
A gracious Commemoration, And hath given us such 〈…〉 as this.  
A pious Inter rogation, Should we again break thy 〈◊〉.  
A particular Explication. And join in affinity with the people of these ab 〈◊〉 nations.  
An Expostulation, Woulast then not be angry. The effects sollow.  
The viewing of the fort●er should restrain us from the latter: and Gods unspeakable mercy work upon our obdurancy. Of these then in Order: and first of the gracious Commemoration, or the rehearsal of his gracious dealing with his people, in giving them such deliverance as this. And hath given us such deliverance as this.  
In the Text mention is not only made of a Deliverance, but magnified with an emphasis, of such a deliverance; such deliverance as this. Many a time did God deliver his people, but such a deliverance as this, aught to be of special notice. Many a time God did deliver them, as we may see in the Book of judges: but yet which was such a deliverance as this? The deliverance out of Egypt was a more miraculous deliverance, but not such an easy and peaceable deliverance as this.  
When God will punish, it's be that delivers into the hand of the enemy, judg. 2.14. When God's anger was hot after the death of I●shua, it was he that delivered them into the hand of the spoiler, that spoiled them: but when he would show mercy, he also delivers them out, sometimes by miracles, sometimes by the ordinary means of men, Judges 2.16. Though he thus whipped them, nevertheless he raised up judges which delivered them out of the hand of these that spoiled them. Yet amongst many of their deliverances we shall in divers respects not finds such a deliverance as this: And hath given as such deliverance as this.  
In which words we have three things to explain.  
First, what is meant by this deliverance.  
Secondly, let us see in what respects it is so emphatically magnified with such a deliverance.  
Thirdly, and lastly, how God was said to give them such a deliverance.  
I answer, first, that this pronoun (this) notes out in that first point some particular deliverance.  
Secondly, that this particular deliverance was their freedom from the seventy year's captivity in Babylon, Ezra 2.1. Ezra 7.13. Thus you briefly see what this paticuler deliverance was.  
Secondly, let's see in what respects it's so emphatically magnified, (with such a deliverance) We may observe that it's worthy an emphasis in these five respects.  
First, in regard of the freeness of it.  
Secondly, in regard of the peaceableness of it.  
Thirdly, in regard of the honourableness of it.  
Fourthly, in regard of the fasenesse of it.  
Fiftly, and lastly, in regard of their Accommodation with all conveniencies.  
First, inregard of the freeness of it, ne mine cogene, nemine propaguante, no man forcing rt, no man fight ●or it, Ezra 9.9. He extended mercy to us in the fight of the Kings of Forsia, three of their Kings severally one after another freely decreed it: first Cyrus, Ezra 1.1. in the very 〈…〉 of his reign he makes a Proclamation for it. 〈…〉 of the Records, finding that 〈…〉, makes a second, Ezra 6.1. Yea, and this Decree was made so strongly, and backed with such per●●ty, if not observed, Ezra 6.11. That whosoever should alter this word, the timber was to be palled 〈◊〉 from his house, and set up for a Gallows, and be hanged thereon● and not only so, but the house itself was to be made a Dunghill: Yea, and the freeness of Dar●●● his spirit was such for this delivering, and the Temples re-edifying, that he commanded it should be done with speed. Thirdly, Artaxerxes, Ezra 7.12, 13. He made a Decree that all the people of Israel that would go with Ezra, and with the Priests and Levits, they might go: thus we 〈◊〉 the freeness of it, whereas other deliverance were not wrought without blood and compulsion from captivity.  
When Lot and his people were taken Captives in the overthrow of the Kings of Sodoms and Go●●orah, Abraham his Uncle delivered him; but it was not without blows and bloodshed, Genesis 14.14, 15, 16. Abraham armed 318. of his trained Band, and he and his servan●s divided themselves against the enemy by night, wherein he shown both his wisdom, and skill, in coming upon them in so many seveall companies, and by night, in pur●●●ing them at such a time as they lest suspected an onset. And he brought 〈◊〉 back, the women, the people, and off the goods. Again, Judges 3.8. when Israel had provoked God anger by their unlawful marriages; and their Idolatry, he sold them into the hands of Cusham-zishathaim King of Mesopotamia, to whom they were in bondage and slavery eight years; and when they cried, he raised Othniel up for a deliverer: but not without war, and bloodshed, and constraint, v. 10. And judges 4.3. when they sinned again, God punished again, and delivered them into the hands of Jabin King of Canaan for twenty years. Deborah and Barak delivered them, but not freely, but by a strong hand, and by blood, verse 15. I might instance in many, but what need we more. Thus we see what a deliverance this was in regard of the freeness of it no jar, no war no bloodshed.  
Secondly, in regard of the peaceableness of it. Though Pharach had consented to let Israel go out of the bondage of Egypt. Exod. 11.31. Rise up, and get you forth from among my people, &c yet for all this they went not away peaceably, but with much murmuring and pursuit, Exod. 14 and 5; The heart of Pharaoh, and his servants were turned against the people: and verses 8, 8. Pharaoh and the Egyptions pursued after them 1 and all the horses, and Chariots of Pharaoh, and his horsemen, and his Army, and overtook them encamping by the sea. Here was no such thing in deliverance out of this Egyptian slavery, as was in the deliverance from the Babylonish Captivity.  
Thirdly in regard of the honourableness of it, they were not sent away stripped branded, or dishonoured or with disgrace, or in confusion, but upon consultation had with their Priests, and Elders, and the most honou●rable amongst the Persians reflecting upon them, and the better tanks together with the Poorer, marched out orderly.  
Fourthly, in regard of the safeness of it: no enemies at their coming out no Amelcks in the way, no such wilderness drought, fiery Serpents, or a forty year's journey, as from Egypt.  
But Ezra 7.9. Upon the first day of the first month, they began to go up from Babylon, and upon the first day of the fifth month were at jerusalem, according to the good hand of God upon Ezra, and Ezra 8.22, 23. I was ashamed to require of the King an Army, and horsemen, to help us against the enemy in the way, because we had spoken to the King saying, The hand of our God is upon all them that seek him in goodness: but his power and Wrath against all them that forsake him. And humbling themselves before God by fasting and prayer, God did so preserve them, that no enemy in the way troubled them: but verse 31. The hand of God was so upon them, that he delivered them from the hand of the enemy, and of such as laid wait by the way.  
Fiftly, and lastly, in regard of their accommodation for all conveniences, Ezra 1.4. Wheresoeve they sojourned (as you have heard) the men of that place were to accommodate them with silver, gold, goods, beasts; besides the freewill offerings of the house of God. And Ezra 7.15, 16. Ezra was to carry over silver and gold, which the King and his Counsellors had freely offered to the God of Israel, and all the silver and gold that he could find in the Province of Babylon. And verse 19 They were to take back all the Vessels of the Temple which Nabuchadnezzer had plundered from thence. And verse 20. If any thing else were necessary, it should be paid out of the King's Treasures. Cast all these things together, and then tell me, if it might not well be emphatically expressed with such a deliverance as this. And hath given as such a deliverance as this.  
The third point is, that God gave this deliverance. How did he give it?  
Answer. By working upon the hearts, and minds, and spirits of the Kings of Persia, freely to grant it; which lets us see how the hearts of Kings are in the hands of God, to move when, and what he will, Ezra 1.1. The Lord stirred up the spirit of Cyrus, King of Persia, that he made a Proclamation, etc. v. 3. Whosoever would go up to jerusalem to build the Temple, he might. And Ezra 6.9. see how God stirred up the spirit of Darius to second this. And Ezra 7.13. Artaxerxes had his heart also so wrought upon by God for his people's good, that he made a Decree in his time to the same end. Thus you see in brevity how God gave such a deliverance as this. And hath given us such deliverance as this.  
This may teach us when we are in captivity, prison, or misery, not to exclude God's hand from working our happiness. If friends intercede, yet are they stirred up of God. It is he likewise that inclines the hearts of the Captivators to hearken to their requests, overruling their spirits for his own honour, and his people's peace, so that we may say to such instruments, as David to the widow of Tikoab, when he instructed her first, and then employed her for the reducing of Absalon into his father's favour, 2 Sam. 14.19. Is not the hand of joab with thee in all this? So may we say, is not the hand of god with you in all this?  
And now from their such deliverance, give me leave a little to look upon our late deliverance; which when we have discoursed a while, we shall find worthy an emphasis, and (a such deliverance) too: Concerning which, take this half a dozen of points. First, the name of the enemy, to whom in some places no less than a second Caesarian fortune, veni, vidi, vici, came, viewed, and overcame. Some Dunghill spirits, and daunted hearts were vanquished with shows, never came to blows: the many advantages the enemy gained by treachery, celerity, and vigilancy made them looked upon by some as formidable. Their Treachery breaks vows, promises, and covenants, as Sanpson did his threads of Tow; and so they may gain their own ends, they conscience not the medinums, but often use inhuman cruelty to a stooping and submitting enemy, which one day shall more disadvantage their designs than all their policies have put them for ward.  
Secondly, Celerity, seldom monething it upon any one design, or grazing their Quarters too low in any corner of the Kingdom, but by swift motion visits one Country after another, dividing the prey, and taking the spoil of what they never sweat for. If any victory for our impiety, it is approved to the utmost: whence we might surely learn something.  
Thirdly, and lastly, their Vigilancy in scouting by horse, and intelligence by foot, which are the two eyes of an army to look into the very bowels of an enemy. How advantageously of late did they choose out their ground upon which God would have them receive their overthrow? no doubt more busied to find out those than him. How suddenly did their Alarm reach the enemy: which put the chief Commanders to an hasty collection of their spirits? how furious their first assault? how gradually did god abate their pride? It puts me in mind what I have read of the French, that in the first onset they are more than men; but ever after less than women. God would let man see that an Arm of flesh could not prevail against him. Though in their presumption they thought to have devoured up all with open mouth. but they sought against more than they saw, not more than they felt, against a Deity, who made an impress upon their impiety, and was pleased to give his poor people victory against all their Treachery, Celerity, and Vigilancy.  
Secondly, such a delivery, if we consider their quantity: But thi● we cannot express punctually: some relate 20000 some 23: thousand, some much more, but magnus minimus, the least number great. Yet was God pleased from all these to deliver us; and as the Psalmist hath it, When they would have eaten up our flesh, they stumbled all fell, and all the men whose hands were Mighty, found nothing.  
Thirdly, such a delivery, if we respect their quality: men of s●ill, men of will, yea, and men of ill too; men of cruelty, men of blood, men as yet not satiated with the blood of the Saints, many of them foreign and savage beasts, in the shapes of men: others of them bloody, obstinate, and malicious Papists, who are glad to see the day they may be loosed out of their Collars, to worry such as have for many years kept them in by the power of good Laws: yet themselves even then had small cause to complain, for they were laid upon them with a gentle hand: but alas now who feels not the misery of that undeserved clemency? many others their associates strengthen their hands against them innocent, and faithful in the land, whose consciences can assure them before that great Tribunal, that they are forced to stand up as true English hearts for their lives, for their liberties, for their religion, for their tender posterity, that are but themselves renewed, and should bear their names; yet they will not see the bent of those to whom they associate, but help unnaturally with fire and word to waste the land of their nativity: the very heathen may rise up in judgement against them for this: What though these tell us how they hate Popery, and are as much for the Protestant Religion (truly called Catholic) as the best. We may answer them in St. Augustine's words in another kind, Verba quid audeo, facta dum video, to what end do they give us such words, when we see such deeds? when they have imprisoned as many Mass Priests, as they have done painful Pastors, and learned and godly Preachers; and plundered as many Papists, as they have rob good Protestants, and made as much room for Sermons, as they have made for sacrificing, hisce peractis, causam ventibabimus, than we are willing to hear their plea, till than they do but surdo canere, spend words upon us for their profession in vain. What though they be not so devoid of reason, as directly to aim at that advance: yet in directly, and by consequence, reason must nearer inform them, ●hat that faction by their means cannot out be strengthened. And what though they gain a bubble of honour for themselves in their course, yet their posterity would curse them for beslaving their liberty, Isaiah 7.2. The Prophet tells us that Aram was joined with Ephraim, but now Ephraim is joined with Aram, for fear that judah should want spoiling. Yet Isaiah 8.9, 10. Mark what God said by his Prophet, Gather together on heaps, O ye people, and ye shall be broken in pieces, and hearken all ye fare Countries: gird yourselves and ye shall be broken to pieces: gird yourselves and ye shall be broken in pieces: take council together, yet it shall be brought to nought: pronounce a decree yet shall it not stand; for God is with us.  
Fourthly, their resolution, most of them being desperately wicked, whom Satan hath principled to make haste for hell: there is no design so desperate as some of them will not attempt, though usually they be Bulletted, and fired out of this life for it: and are sent to meet with such matches as will keep fire for ever. They will vow, curse, & swear, and for fear that God should forge to punish their sin, they desire him to damn them; and divers of them have died (with God damne-me in their mouths:) and in their vows would say, that this, or that they would do; this, or that Town they would have by such and such a time; never taking God within the lists of their resolves; as if they would either have it without him, or else never. These are rebellious against god in their hearts, and disobedient in their lives, and these their resolutions God often infatuates and frustrates, that all the world may see their blind and desperate folly. God's foiling of so many of these men, of these desperate resolves, who in their approaches still march up furiously like Jehu, and look as if they were Lords before blows, who having perceived the siege raised before York, blessed themselves in the height of their terror, and felt their courage rise together with the siege, flattering themselves with an undoubted hope of a most glorious victory: Thus fare God suffered the waves of their pride to grow higher, and higher: but let not him that putteth on his Armour, boast himself like him that puts it off. Hessam-Moore proved not a Stopford, a Liverpoole, or a Bolton, which two latter, though for a long time bravely defended, yet alas at length so great a multitude overpowered their strength: famous little Bolton, who had twice before quelled the pride of a daring enemy, and repulsed him with shame; who can think of thee without sorrow? that at the third onset GOD should let thee suffer; wherein one example of cruelty is to be rigistred to all posterity; that when the Town was taker, and much savage dealing exercised upon the poor, and so well disposed inhabitants, one amongst the rest they pistolled and running behind a Table they cut his throat, and ●●tched his Bible, upon which they issued out his blood in abundance, Vsque quo Domine, usque quo This doubtless was for the love they bore to the Protestant Religion, videat Deus, & judecet. Yet the proud waves of their wicked design stay not here, but as bearing down all before them, they coast it to another Country, till they come to their fatal foil, where God seemed to have said to them as to the waves of the Sea, Job 38.11. Hitherto shall thy proud waves come, but no further, here shall you be stayed. They found Hessam and harder Country; there was more Iron and Steel waited for them there, more Iron and Smoke to welcome them than another place: They never dreamt of making such haste home, when they came on, as afterwards they made use of. Let Israel know, and thankfully acknowledge, that this hath GOD done.  
Sixthly, and lastly, of so many wording men, let us but take notice of the paucity of swording men, it is well known that we had no small body at the first onset, but too many of the common soldiers did too soon face about: Let them thank me for the term, but they know my meaning; oh where was the remembrance of their vow, of their Covenant, of that Cause which concerns many millions of men, women and children: yet thus they backed those noble, valiant, resolute and hardy spirits, when they should have elbowed them in the field; to whom next under God thousand thousands own deserved honour. God hath gone before us in it, therefore we may safely follow: He was pleased to give them the honour of the day, who is the giver of victories in battles. Cast all these together, consider them well, remember all their Circumstances, and then do but tell me, f this delivery merited not an emphatical expression too; with such a deliverance as this And hath given us such a deliverance as this.  
Such a deliverance, by which our Consciences are kept from thraldom, our lives from the merciless cruelty of the enemy: our Towns from their robbery, our Religion (dearer than our lives) from their slavery, our Country from their insolency, our wives and children from their tyranny. Such and no less was our deliverance than this. And hath given us such deliverance as this. So much for that point.  
I come now to the second, the pious interrogation, should we again break: by Commandments? As if he had said, we did thus before the Captivity, and thou didst punish us; and having had such miserable experience of the fruit of our ways, let us not again break thy Commandments? Should we again break thy Commandments?  
2. Again: That is though we have been in Captivity, and served seventy years under the lofty Lords of Babylon, yet God having delivered us from it in great mercy, should we requite him by our impiety, by breaking his Commandments? And should we again break thy Commandments?  
What Commandments? surely in a large sense all the Commandments, the whole Law; but more especially those against Idolatry, and matching with strangers, or the daughters of Idolaters, being of a false and strange Religion, Deus. 7.8. Thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son, for fear of turning him from the religion of the true God. But alas this they had done, they had matched with Idolaters, which was one of the greatest sins that Ezra bewails, Ezra 9.2. The people took of their daughters, for themselves, and their sons, so that the holy Jeed had mingled themselves with the people of those lands. Yea, the hand of the Princes and ●ulters, had been chief in this trespass: Yea, I do easily believe, that great men are apt to lead the rest wrong, and to trespass against God first, and the deeplyest, and verse 7. he confesseth his own sins, and the sins of his people, and of their fathers: Since the days of our fathers have we been in great trespass, until this day: and the next words following in the Text, Should We again join in affinity with the people of these abominations? And see what good Nehemiah saith to this point, Neh. last 27. Shall we hearken unto you to do all this great evil, to trespass against our God in marrying strange wives? especially considering what a deliverance we have had.  
Whence we may note that God's deliverance of us out of former misery, should be a motive to us to make us beware of after impiety, having delivered us, shall we again sin. John 5.24. When our Saviour had cured Bethesdaes' Cripple, he instructs him how to make use of this benefit, and how to behave himself for after tim●s: Behold thou art made wh●le, sinne no more lest a worse thing come unto thee. Rather learn to serve God the better, considering what he hath done for thee, Psalm 50.15. Call upon me in the time of trouble, and I well deliver thee; and than what follows, thou shalt glorify me. O consider what God hath done for us, and shall we again follow our drunkenness, our covetousness, our oppression, our partial d●aling with deli quents, our trespasses in doing Gods work negligently, our profanation of the Lords day, and the like. Shall we thus requite the Lord for what he hath done for us? oh no, lest as Joshua said, Josh. 24.20 to the people of Israel: If ye forsake the Lord, and serve strange Gods, than he will return and bring evil upon you, and consume you after he have done you good. So if we return to these, or the like former sins, God also will return to plague us after he have done us good. Therefore take heed that we again break not his Commandments. And shall we again break his Commandments?  
I now come to the third part, the particular explication of the former Interrogation, and join in affinity with the people of these abominations. In which words we have three things to observe and explain.  
First, what is meant by these people.  
Secondly, what by joining in affinity with them.  
Thirdly, and lastly, what these abominations were.  
First, what by these people? I answer, first generally. Secondly, More specially. Generally this was common to them, with the Ephesians, and all other Gentiles, Ephes. 2 12. That they were without Christ being aliens from the commonwealth of Israel, and strangers from the Covenant of Promise, having no hope, and Without God in the world, That is, without the knowledge of God in the world, neither knowing what be was in himself, nor what he would be to them, without the comfortable feeling of God's spirit within their Consciences, without the right rule of service and obedience to him, following dumb Idols as they were led. For Psalm 96.5. All the Gods of the Nations were Idols: And Psalm 115, 4. Their Idols are sil●er and gold, the work of men's hands. There was but one true God, and they were all ignorant of him. In Jury is God well known, faith the Psalmist, his Name is great in Israel; sed non fecit taliter omni nationi; he hath not dealt so with every nation, neither have the heathen any knowledge of his Laws.  
2. More specially: What these people were you may see, Ezra 9 latter part of the first verse, they were Canaanites, Hittites, Perezites, Jebusites, Amorites, Moabites; nay yet more, the Egyptians, & the Amorites: Lord how foully was this people gone wide of thy way? with which of the abominable Idolaters amongst the Nations had not they transgressed? First, observe what God had commanded them, Thou shalt have no other Gods but me. And some of the learned think, that because the jews were so prone to Idolatry above all other sins, that the Lord put this Commandment in the first place: and how often doth God inculcate this in Scripture, showing them the vanity, rediculousnesse, and insufficiency of all other Gods.  
Secondly, God had given them express charge concerning the most of those nations in particular, that they should not meddle with them for Contracts, Covenants, marriages, or the like, Deut. 7.3. First when God shall bring thee into a land which thou shalt possess, and cast out many nations before thee: Hittites Girgashites, Amorites, Canaanites, Perizites, Hivites, Jebusites, seven Nations, greater and mightier than thou; then were they to smite them, and utterly to destroy them, to make no Covenant with them, nor show mercy unto them, nor to make any marriages with them, etc. And yet you see how point blank they did quite the contrary with these nations: For first, they destroy them not, and therefore God used them ever after as instruments to plague them, and in great danger to have destroyed them.  
Secondly, they made marriages with these very nations, of which they were so expressly forbidden.  
Thirdly, not with one or two of them only, but with all about them, 2 Kings 17.15. having once broken the hedge of modesty, and obedience, they sinned without limit, committing wickedness even with greediness. And when the great men, or the Princes and Rulers, had once made it an example, who had the chief hand in it, Ezra 9.2. the inferiors made bold scon the follow, till it grew so common, that no great matter was made of it: for communes and custom of sin, outfaces the cry that is made against it.  
Fourthly, observe that these several nations served several gods, some one Idol, some another; so that Israel was now for as many several gods as they had married wives of several Nations: and what now becomes, of Thou shalt have no other Gods but me?  
Fiftly, and lastly observe, that Israel had known, that God had cast out these several nations for such like sins as they were now fallen into; for as the Psalmist saith, They were mingled amongst the heathen, and learned their works: they joined in affinity with the people of these abominations. And should we again break thy Commandments, and join in affinity with the people of these abominations? So much for the first point.  
Secondly, let us see what is meant in joining in affinity with them.  
Answer. It is to make marriages with them, and to be linked to them in kindred, giving their daughters to the sons of the Heather, and intaking of the daughters of the heathen to their sons, which affinity god had forbidden, and abhorred it; and yet this had overspread almost the whole face of the people, Ezra 10.12. We are many that have transgressed this way, yea Princes, Priests, Rulers, Levits, Commons, and almost all, Ezra the 10. from the eighteenth to the end. And Nehem. last Chapter, from the three and twentieth Verse to the seven and twentieth Verse. I saw jews, saith he that married wives of Ashdod, of Ammon, and of Moab, and their children spoke half in the speech of Ashdod, and could not speak in the jews language, but according to the language of each people. And I contended with them, and cursed, and reviled them, plucked off their hair, and made them swear by God, ye shall not give your daughters unto their sons, nor take their daughters unto your sons, or for yourselves; Did not Solomon King of Israel sin by these things? yet among many nations were there none like unto him: but he grievously offended in joining in affinity with several and many of the people of these abominations. And shall we again break thy Commandments in joining in affinity with the people of these abominations?  
In affinity: there cannot be affinity between them, but the sequels will be disadvantageous to the people of God: for they will induce them to more familiarity than can well stand with their integrity, and by fair words work weak and unstable souls from the way of God, Numbers 25. the three first verses, When Israel was enticed by the beauty of Moabs' daughters to commit whoredom with them, having no such abode as with those they had married and dwelled with: Yet from this they are enticed further to spiritual whoredom; they called the people to the sacrifice of their gods: and they forsooth were so complemental and so affable, that though the God of Israel, which had brought them out of the Land, had said enough to the contrary, yet they did eat and bowed down to their gods, and Israel joined himself to Baal-Peor, and the anger of the Lord was kindled against Israel, etc. and sour and twenty thousand fell of the plague for it. Thus God made them know him by feeling, whom they would not regard by hearing. And how truly herein did that of the Prophet Hosea appear, Hos. 4 11. Whoredom, Wine, and new Wine take away the heart: And when the heart and affections are once gone in God's service, what is all the body worth besides; for even as a man cannot see without an eye, nor hear without an ear, nor taste without a tongue, no more can a man serve God without an heart; leave that behind him, and bring all the rest to God's house, and it is vain. God will say of that, as Joseph did of Benjamin, See my face no more, except you bring your brother Benjamin. So see my face no more in my house, in mine ordinance, except you bring me heart and affections with you. You know who said, Filimi damihi cor, My son give me thy heart: But the wisest man under the arches of heaven had his heart stolen away by Idolatrous women, 1 Kings 10. wherein solomon's worth, wealth, wisdom is wonderfully magnified, Chapter 11.1. An eclipse comes that over-shadowes all this glory, as thus: But King Solomon loved many outlandish women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites: and in the three next Verses, see what follows.  
These were nations that God forbade the children of Israel to match with, for sear of turning them after their gods: but Solomon clavae unto these in love, he had seven hundred wives that were Princes and three hundred Concubines, and his wives turned away his heart, yea, when he was old. When then say some did he repent? Truly Josephus in his Antiquity, and Beller●ine in his Polemicals speak but harshly of him. His salvation is not questioned by me: But I suppose, that though his wives drew away his heart when he was old; yet he repent when he was older; witness his book of Ecclesiastes wherein his folly is acknowledged and bewailed; only note this by the way; what the wit, and wisdom of man is, without the assistance of God; when the Lord leaves a man to lean upon his naturals, or artificial Wisdom, it is not able to support him. Therefore as the Prophet saith, Jeremiah 9.23. Let not the wise man glory in his wisdom, for the wisdom of the world is but foolishness with God, saith the Apostle, 1 Cor. 3.19. And Deut. 17.17. God hath given charge that the King of Israel should not multiply wives unto himself, that his heart turn not away. Yet you see that though God had given this charge, and had appeared unto him twice, and had so plainly manifested his will unto him, yet Solomon fell from the way that God had shown him, and becomes as vile as many of the heathen, and goes beyond many of his ignorant and common subjects, in affinity with the people of these abominations: And shall We again break thy Commandments, in joining in affinity with the people of these abominations?  
Let us now come to the third and last point, to know what these abominations were.  
It was an abomination to God to have his people, to whom he had made himself known, to fall off to serve Idols, and dunghill gods, that had but the name of gods, not the nature. In the first Book of Kings, the eleventh Chapter, Solomon is said to go after Milcom, the abominations of the Ammonites, but it was not the Ammonites abomination: that is, the Ammonites did not actually abominate it: but that was an abomination in the sight of God, and should have been so in the sight of all his people. Not only Abominable, but Abomination its self in obstracto. And verse 7. He built an high place for Chem●sh, the abomination of Moab; he stowed his affection first, and then costs and goods to promote Idolatry. And verse 8. He did the like for all the strange wives, which burned Incense and Sacrifice to their gods. Wonderful, so weak a Sex outstrip so wise a man in their constancy, every one of them constant to her god; and Solomon unconstant to his. He brought over to all theirs, and none of them brought over to him. Dumb Idols shall gain more Devotion, than the eternal, and everliving god. Lord what is man in his own strength? if the illuminating spirit of God shine not into the darkness of his heart, he will travail but in darkness to darkness. And not only here, but in many other places of the Scriptures, Idolatry, or giving honour unto Idols, is called abomination: Deuteronomy the seventh Chapter, the two last verses: The graven Images of their gods shall ye burn with fire, etc. Yea, and the very silver that was upon them was an abomination to the Lord: Why so? because it helped to beautify them, and adorn them; by reason of which, the people were more mad upon them, and did more reverence them: so that God accounted it as accursed things, and his people might not bring it into-their houses. Ezekiel 8.6. Son of man seest thou not what they do? even the great abominations that the house of Israel commits, etc. What were those abominations? Verse 10, 11. Every form of creeding things, and abominable beasts, and all the Idols of the house of Israel portrayed upon the wall round about; and before them there stood seventy men of the Ancients of the house of Israel, there they had Consers, and a thick cloud of Incense went up. This was to be offered to God, not to Idols. In the fourteenth verse more abomination, Women weeping for Tammuz. In the sixteenth verse more abominations, Men turning their backs towards the Temple of the Lord, and worshipping the Sun. 2 Chronicles 34.3.4. Josiah having taken away the high places, Groves, carved Images, molten Images, and the Images of Baal; in the last Verse he is said to have taken all the abominations out of the Land.  
Secondly, another branch of their abominations, was the pollution of one another against the light of nature. Rom. 2.14, 15. When the Gentiles, which have not the Law, ( in the written Law of Moses) do by nature the things contained in the Law; these heaving not a Law, are a Law unto themselves, having the dictate of reason, and conscience to guide them, they show the works of the Law, (that is, such works as the Law enjoins) written in their hearts; their consciences also bearing witness, and their thoughts accusing, or excusing one another. Yet these against the light of nature uncovered the shame of their nearest flesh and blood with those grand abominations. Leviticus Chapter 18 from the 6. verse to the 24. Then he adds after a particular nomination of all those abominations; defile not yourselves in any of these things. For not in one, or two, or three of them only, but in all these abominations forenamed, the nations are defiled, which I cast out before you; and surely, if they were defiled with all the abominations reckoned up in that place, they might well be termed a people of abominations indeed. And shall we again break thy Commandments, and join in affinity with the people of these ubhominations.  With the people of these abominations. 
Whence we may observe, that Idolatry and sins done against the light of nature, are abhominatious before God, 1 Pet. 4.3. Idolatry is called abominable, abominable Idolatries, and here I say in abstracto, abomination; and they render the people that practice them abominable, and to be abhorred in the sight of God, Levit. 26.39. And in the place of St. Peter fore alleged, you may see what the rest of their sins were: they walked in lasciviousness, lusts, (you have the particulars in the eighteenth Chapter of Leviticus) excess of wine, banquet, revel, etc. which the dictate of right reason might have kept them from.  
Such as these are an abominable people, or people of abominations. And hath not that noble County of Lancashire too lately seen and felt the like abominations in this their last Alarm, from that Country-plundering army, did ever the Heathen in excess of wine, revelling, banqueting, in lasciviousness, or lawless lusts exceed them: have they not ravished women, defiled Virgins? and some of them made their boasts of the generality of their intentions that way; whereupon, from credible report, some poo●e innocent, and well-affected women, and virgins have become as distracted, other drowned themselves upon it for grief, as ashamed ever after to look their friends in the face, or any longer to live: other resisted to death, and were pistolled, so that we have cause to take up the Prophet Jeremiah's complaint, Lamentations the last Chapter, the eleventh verse. They ravished the women in Zion, and the maids in the Cities of Judah. But God remembered them in his appointed time, and some of them will do so no more.  
Now concerning Idolatry, it may be committed two ways, either when man worships somewhat for God which is not, as the grossest, and most corrupt amongst the Heathen did; or else when a man worships the true God after a false manner: and thus the Papists are gross Idolaters. First, conception. Secondly practice. First conceptive. The vulgar Papists, which the more learned cause to err, they conceive of God, so as he is represented unto them in Images and Pictures, which help to frame their conceit like that of the Anthropomophites, to conceive of God as of an old man sitting in heaven, or sub humana speciae, as Cicero saith, the most of the nations conceived of the great God. Thus in their mil conceiving of God they make an Idol of him, framing unto themselves such a God as there is not: yea, daring to paint the Trinity, as subject to humane sense, and resembling a spiritual and unbounded essence, by an humane and corporeal shape. In this sense it is truly said, Hab. 2.18. that the Image is a teacher of lies, because it causeth another thing like unto its self to come into a man's mind; when as that thing which it pretends to resemble, is nothing like it, but differs from it plusquam genere. A Pigeon may better resemble a Sheep, than a finite, corporeal, organical sheep can an infinite, incomprehensible, and spiritual essence. Thus Jeremiah the tenth chapter, and the eighth verse, The stock is a doctrine of vanity, it can resemble nothing but vain, and unprofitable things: Yet thus be stocks, images, or corporeal representations, are the vulgar Papists taught to conceive of God: so that they are Idolaters conceptive.  
Secondly, they are so peactice, they bow to graven Images, and do not worship God immediately in Christ, but by Saints, Angels, Pictures, or corporeal representations, or the like trash of humane invention, unwarrantable in the substance of God's worship: thus though they pretend to worship the true God, yet it is in false manner. To whom I say, as the Pharisees to Christ, By what authority do they these things? Nay, and do not divers of them sin also against the light of nature, in marrying within the degrees prohibited in sacred Writ; and yet they (Altar Deus in terris) will not boggle to dispense with that too, and so by consequence should be of greater power than that power that made the Law: surely in these they are before God a people of abominations, And shall we again break thy Commandments, and join in affinity with the people of those abominations?  
The reasons why so accounted before God, may be these: the first may be drawn from the manner and nature of their worship and service: it is of their own invention, shuffling out that which God in great mercy and wisdom from heaven hath manifested in his word: as if that were not eminent enough, Matthew 15.3. Christ said to the Pharisees, Why do ye transgress the Commandments of God by your tradition? Alas in the ninth Verse, In vain do they worship me, teaching for doctrine the Commandments of men. GOD did his people off●r Sacrifice; but he left not it not to the matter what, or the manner how for man to prescribe. If a man had sacrificed and offered a Dog's neck, or Swine's blood, (as it is in the Prophet) would not GOD have abhorred it?  
Well, is this so, that Idolaters, and sins against the light of nature, or the Dictamen of right reason, are abhominatious to God? This than may be an use of instruction to teach us what to judge of them: they are abominable in GOD'S sight: God loathes their sacrifices, and abhors their service, and cannot away with their practices. Let them vaunt whilst they will in their words, varnish what they can in their works, beautify the works of their own hands with gold, silver, and outward ornament, to make them enamoured of them, God seethe the works of their hearts are naught, and that this their way is their folly: it may be plausible to carnal eyes. but in God's eyes no better than abominations. And shall we again break thy Commandments, and join in affinity with the people these abominations?  
Secondly if so: then a Use of reproof to such ●hat affect this affinity, and take delight in their needless familiarity, and go about to defend, excuse, or plead for them, or the like, seeing God himself hath passed sentence upon them, and let God be true, and every man a liar.  
Thirdly, and lastly, if so, (as you have heard) then every people cannot be saved in their own Religion, practising according to their own devised principles, as some fond have feigned. For as there is but one God, so but one Baptism, and one truth, as saith the Apostle, and whosoever shuffles out this truth, and practiseth according to their own principles, shall be sure to come short of that reward which the faithful sheep of Christ who hear his voice, shall attain unto.  
Thus much for that point.  
The Expostulation follows, Wouldst thou not be angry with us?  
This Expostulation implies a strong affirmation, as not only here, but in many other places of sacred Writ, as if he should have said; doubtless thou wouldst be angry with us: Now God is not subject to any passion, or perturbation of mind, as men are: And therefore this, and many such like speeches are spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 humanitus, after the meanner of men. God is not angry affective, but effective, not by any turbulent passion, as the creature is. God is not angry affective, but effective, not by any turbulancy of internal or subjective passion; but is so said to be in regard of the effects, as when God doth to men, as one man in his anger doth to another; then God is said to be angry as to frown upon him, to chide him, to dis-affect him, to strike him, punish him, kill him, or the like: and hen God doth the like, than he is said to be angry; for these and the like are the signs of his anger.  
Wouldst not thou be angry with us? Angry with us, for what? the foregoing words import; For joining in affinity with the people that live in Idolatry, and uncleanness. whence note, that it is the people's impiety that provokes God to be angry, Deut. 32.21. These provoked me to anger with their vanities. And Deut. 31.16.17. God having foretold how the people should go a whoring after other gods in a strange land, and that they would forsake him, and break the Covenant which he had made with them: then he tells them that for this his wrath would wax hot against them: and then see the fearful effects of it in that place. To the like purpose read the seventh Chapter of Jeremiah, the 18, 19, and 20. Verses. And Psal. 78. from 30. to 34. where the many benefits are Catalogued which God did for Israel, yet they were not estranged from their lust: but whilst the meat was in their mouths the heavy wrath of God came upon them, slew the fattest of them, and smote down the chosen men that were in Israel: for all this they sinned still, and believed not for his wondrous works; therefore their days did he consume in vanity, and their years in trouble. And Verse 58. they provoked him to anger with their high places, and moved him to jealousy with their graven Images. And Numbers 25.3. when the Israelites had committed whoredom with the daughter of Moah: It is there said, That the anger of the Lord was kindled against them. Thus we perceive the Doctrine plain, and the Scriptures are every where copious of it.  
The reasons why a people's impiety provokes God to be angry are many: I will only content myself with these three.  
The first may be drawn from the purity of God's nature, to which nothing is more opposite than the ugly impurity of sin, Hab. 1.13. Thou hast purer eyes than to behold evil, and thou canst not look on iniquity. That is, thou canst not look on it, viâ approbationis, or delectationis, sed viâ indignationis, thou canst not look upon it by way of approbation, or delectation, but by way of indignation.  
The second may be drawn from the holiness, and equity of the Law of God, which is transgressed; and so God made angry by a people's sin, when they prefer their own lust, before the observance of such a Law, Deut. 4.8. What Nations is there that hath statutes and judgements so righteous as all this Law which I set before you this day. And shall he not be angry then at the breach of such a Law.  
The third and last may be drawn from man himself: God is angry to see man work his own ruin, that the sweet poison of sin should bewitch him to destroy himself: When God had forewarned Israel of sin, and yet saw him sin against what he had forewarned him of. See how mournfully he expostulates with them: Why will ye die, O ye house of Israel? And Hos. the sixth Chapter, from the fourth to the eighth Verse, Oh Ephraim what shall I do unto thee? Oh Judah what shall I do unto thee; for your goodness is as the morning cloud, and as the early dew is goes away, therefore have I shown them by the Prophets; I have slain them by the words of my mouth, and they judgements are as the light that goeth forth, etc. But they like men have transgressed the Covenant, there have they dealt treacherously against me. Thus God is angry to see his own Image defaced, and that men should walk in darkness, rather than light, when he had so clearly made the way of salvation known unto them.  
Well, is this so, that a people's impiety provokes God to be angry? this then plainly lets us see what it is that hath so much provoked Gods wrath and anger against this land and nation. Oh it is sin.  
First, it is great and grievous sins.  
Secondly, such sins unpunished.  
Thirdly, and lastly, such sins also unrepented of in private.  
For the first, What sin is it that England hath not been guilty of? what sin was in Israel that hath not been in England? I will run but through some capital ones, by way of parallel, and ex pede Herculem, etc. was it shedding the blood of the Prophets, Luke 13.34. what havoc was made of such as could be catched in the Marian days? and how much more should be spilt now, if the bloody and cruel Romanists, and such like, could but attain their ends: but their curb is, that they have so many of their Priests in prison already, that they dare not begin to give way to their fury to the full, for fear that these Pot-mongers (yet holy Catholics) do too speedily answer it, and be helped towards their purgatory in an hempen string. Yet so many as God suffers to fall into their hands, they do use most basely, doggedly, and unworthily, and irreverendly, testifying by their facts, what they wish in such cases: and these times can tell what inhumanity and cruelty have been used to some of them, even to the very death.  
Secondly, was it pollution, or profaning of the Sabbath? Ezekiel 20.13. We have profaned our Christian rest, or Sabbath, if a man may so call it, and no be accounted a Sabbatarian, because the word is Hebrew; I know no reason else, the world knows we mean no Jewish Sabbath? but be it the Lords day, equivolently we mean the same; no thanks to some that we have a day to humble ourselves in before God, and acknowledge our sins, and confess our faith, and learn his will, called by either name. We have profaned this by a Law, and have set men at liberty to sin: so that God might have the name of it, and man's lusts, and the devils most of the practice. Before we restrained the preaching of the Word, and so quarrelled with the Prophets, that we made them weary of Preaching, and for fear that they should urge some Law to curb men from sinning, they let them have liberty as by Law, that they might sinne without curbing; and as if the corrupt nature of man were not apt of its self enough to sin, the wind of such wickedness hath blown in the sails of it. Blessed be the name of the Master and Lord also of that day, that we have lived to see a godly direction for the reformation of it.  
Thirdly, was it shameful swearing, and swinish drunkenness? we have herein exceeded our neighbouring Kingdoms, and other Countries: The Belgian Soldiers, and the Indian Pipers showed us but the way; the Disciples have exceeded their Masters: Drink and Tobacco are become almost as relatives, Posito uno poniter etiam & alterum, or like body and shadow they sollow one the other. I may safely say no two creatures in England have been more abused of latter years, especially Tobacco; many give fire here, that will not charge an enemy: and if you ask most of them why they take it, being young, and in perfect health and strength, they will say, they can give you no reason for it, but because others take it: surely they sin in so needless mispending of that creature, which hath its natural and medicinal effects as other Herbs have, being rightly used. this is like the answer of a no— Religion Gentlewomen I have heard of in Lancashire, who saying her Husband was a Protestant, was asked the reason why she also went not to the Church? to whom she would give no reason but this, Because it was not the fashion of the Gentlewomen in that Country to do so: Many take it only to keep them from being idle: and I have known divers to have brought such a necessity upon themselves hereby, that they could not be without it. If an old firehouse, and common Tobacco-taker be but without smoke a month together, they are both in danger to fall in pieces.  
In the days of yore, England was the most temperate of all the Northern Countries: and in the days of our fathers it was as great a wonder to have seen a man drunk, as it was of late upon a market day to have seen a man with money sober. The Apostle tells us in his time that those that were drunk were drunk on the night: but in our times they were drunk on the night, and all the day too. It was our honour when it was but said the drunken Dutch; it was our shame when it might have been said, the drunken English. Before the phrase run (as drunk as a Beggar: but now of late Beggars could get no room to be drunk in for swarms of Gentlemen. Of late our land was overflown with drinks (but woe unto us that we have sinned) now it is as over-flowed with blood. Oh a drunken devil is hard to cast out: this kind indeed will not out, without fasting and prayer.  
Fourthly, was it swearing or blasphemy? it was so common in Israel, that the Prophet complained, that the Land mourned because of Oaths. And in England, Oaths have striven with words: and our children have no sooner learned to speak than they have learued to swear. Bravadoes think that they cannot be terrible enough without swearing. Joshua won fare more battles with fewer Oaths: nay some graceless gentlemen have thought it a grace to their speech: it may be so, for they often use it before they dine: and as if old oaths were out of date, and had worn away their vigour, they have devised new ones to help them on with more expedition towards the Brimstone mines. Taverns, tippling-houses, Courts, Countries, Cities, Towns, Chambers, streets, have all of them abounded herein. Lord, how many oaths have been sworn in one town, upon one market day? how many in a week then? how many thousand thousands in a year? and we have used it in all these places many years? how should the Lord choose but be angry with us?  
Fiftly, was it whoredom, or all manner of uncleanness? Thus was it in Israel: Jeremiah 5.7. Though I fed them to the full, yet they committed Adultery, and assembled themselves by companies in Harlots Houses. They frequented Stews, and whorehouses, and spent their strength in the houses of Strangers; and hath not this been a great part of our gull-gallants practice in the time, or the apprenticeship of their folly? and what have they more to boast of, than their uncleanness? I have with much grief observed it to have been the customary, and almost continual discourse of these men at their Tables and have boundred their discourse; give me leave to say, within the compass of these four H. H. H. H. A Hound, an Horse, an Hawk, and an Whore God hath taken up their minds now with somewhat else, and what fruit have they now of such passages concerning these as of which they may be ashamed? how freely would these spend their bloods in needless and rash duels? Let us see how much of it they will now spend to secure the Land of their nativity.  
Sixtly, was it pride. Isaiah 3.16. The daughters of Zion were haughty, and walked with stretched out necks, and wanton, or wand'ring eyes, walking and mincing it as they went, and made a tinkling with their feet. Are the daughters of England behind with them in this? And was it pride in the daughters of Israel, and no pride in the daughters of England? Was it sin in them, and none in these? or is not the God of Israel the God of England? Yes, but was there ever peccatum sine palio? a naked sin, that had no excuse to cover it? I think not. The first sin that ever was committed, was no sooner in the world, but our first Parents had provided a cloak too of excuse for it, but it could not hid it from God, no more than fig-leaves could their shame. Oh, alas in ours, it is but the posture of good breeding, it is but a comely framing of their pace, and a carrying of their bodies with a grace.  
For answer, I say they may be postured in humility, paced without affected nicety, and apparelled in modesty; But when these are done affectedly, to set themselves out for the applause of Popularity, we know certainly, that it's none of the least impiety, and will bring the like plague to these, that he did to those.  
Do they think that this Scripture is out of date, 1. Tim. 2.9 10. Wherein they are taught to array themselves in comely apparel, with shamefastness, and modesty. Now all sorts of apparel are not comely for all sorts of people: Neither can every one with shamefastness and modesty wear so good, or such and such, as God hath made much above them in Birth, Worth, or Calling, though they were able to get it, not with broided Hair, or Gold, or Pearl, or costly apparel. See the Geneva note upon that place, but as becometh women that profess the sear of God, with good works, 1. Pet. 3.5. After this manner in time past did both women that trusted in God attire themselves, and were subject to their husbands. Yet these were many of them very holy women, and come of good stock, and families, such as Sarah, Rebecca, Rachel, and the like: If these with a good conscience might safely have worn all the apish toys, and outlandish fashions that were then to be found, in other nations and countries, we know that they have been able to have compassed them; but you hear that they were subject to their Husbands no doubt in that particular as well as others, to wear such apparel as they in their wisdom, and discretion, thought most fit for them, but that was in those days, when Sarah called Abraham Lord: yea but since that time many of the daughters of Sarah will needs Lord it over Abraham, and carry themselves as if they had been made for nothing else, but painted stoops to hang new fashions on, what France, what Spain, what Polonia, what Italy can invent, or what these four Nations can devise, only the apish English will have for a guise wherein every one sinfully transgress their rank, and do not modestly apparel themselves according to their callings, and stations, but every one will array themselves in as high a manner as they can reach, as though it were lawful for a man to do all that he might do, such people will be sure then to do somewhat which they should not do: We have many Yeomen in England, who have better estates, then divers Esquires have, yet it is ridiculous in these men to be habit themselves equally with Esquires: I might instance in many others, but of all the rest these two especially, may be instanced in. I have lately in England observed two great plenties, common Attorneys, and common Alehouses: but me thinks I perceive also two great dearths, that is of worthy, and ancient Esquires, and of substantial, and ancient Yeomen: For the former are almost all crambled up to be Knights: O how glorious a land of Ladies than have we: For the latter, the most of them will needs befool themselves into Gentry, and so beget a nick name before the time, that becomes them not: And as for great ones, some of them also vainly lay out more upon new fashions in one six months, than perhaps would maintain an Hospital for twice as long after: they have forgotten it seems (or else make nothing of it) that God will visit those that wear strange apparel. But what? should I exempt the pride of men's heels any more, then that of their heads, or any other part of the body? surely no, what shall I say then of gingling, and tinkling spurs, which are as nothing in these days: Why? because custom has made them commendable. Well, but seeing it is the fashion ●●ill not excuse a man if it be a sin: was the tinkling with the feet with such thin curious plate, as the daughters of Zion had upon their shoo● sin with them: And is their tinkling with the heels none in ours? It's true I grant it, such may for necessity's sake be had, without affection, or priding a man's self therein, he whose heart can answer thus much for him, is well: but I sear me, where one can do thus, if the Conscience be asked, five cannot. And if they be worn Extra necessitatem, and with affectation, and pride, then surely whether we will, or no: We must in reason acknowledge it a sin: permit me mine from, and then I say thus: It may be some graceless Heir of some grave Impropriator, who was willing to out himself of what his Father left him (not out of conscience) but being out of coin) was the first Inventour of this fashion, who having laid the price of the steeple upon his back, was ever after content to wear the bells at his heels: customary sinning is an old fashion; yea so old, that I wonder that new fashion Mongers leave it not off, and take up a better.  
7. Was it loathing of Manna, or weariness in Gods heavenly Ordinances, Mat. 1.13. Ye have said what a weariness is this? and ye have snuffed at it. (saith the Lord of Hosts) oh have not we done so, and been so? And have we not said as much in our hearts, as the jews did, Amos 8.5. When will the New Moon be gone, that we may sell corn; and the Sabbath, that we may set forth Wheat, and make the Epha small, and the Shekell great; the measure too little, and the price too great. Thus have we said, oh when will this day be ended? The Lord's day is a long day, the worldling is out of his Element, till his Nose be over his dunghill. And what dulness and weariness have we found in ourselves at Sermons, Sacrifices, Sabbaths? when but a reasonable portion of time hath been allotted to us? Surely, if we had any delight in these things, we should soon have shaken these off: for trahit sua quemque volnptas, that which a man hath pleasure and delight in, takes away the tediousness of it.  
Eighthly, and lastly, was it stubbornness and hardheartedness in an impenitent state, under so much variety of mercies and judgements, Jeremiah 18.12. Notwithstanding Gods proclaiming of mercy, verse the eighth, and threatening judgement, verse the tenth, yet they said they would walk every man after his own imagination, and do every man after the stubbornness of his own wicked heart. Thus again it was with the jews, Psalms 78. almost throughout, with interchanges of judgements and mercies: and hath it not been so with us? with how many mercies hath God wooed us from our wickedness? and by how many judgements would he have terrified us from them, by Plague, Pestilence, Famine, Pox, cold Springs, late, and rainy harvests, decay of trading, and the like: but we still remained with dry eyes, and hard hearts before him; and now he hath sent the heaviest of his judgements, the sword; so that for all this his anger was not turned away, but his hand was stretched out still: and if we should thus do still, wouldst not thou be anrgy with us? yes surely: And because of these and the like offences of our Land, is God's wrath broken out upon the nation.  
Secondly, as these sins have been grievous, so to add to God's judgements, they have not been punished. For if so by man they might have saved god a labour, Numbers 25.8. compared with the eleventh, when the people of Israel committed whoredom with the daughters of Moab 1 and amongst them one more impudent than the rest, would sinne more openly, Phineas took a javelin, and ruane both the man and the woman through: and by this executing of justice, he turned away God's wrath from Israel, seeing he was zealous for Gods s●ke amongst them. And Psalm 106.30. Phineas stood up, and executed judgement, and the plagne was stayed: but this added to England's misery, that though her sins were grievous; yet notwithstanding they were rather countenanced than●●nished. Men durst have been drunk in the open Sunshine, and have stared the Magistrates in the face, and not any whit afraid: Nay, many of those that should have punished it, were content to share in it: and indeed, there would hardly any such thing as drunkenness be acknowledged in this latter age: upon complaint and examination we could not find out any such sin: as our common saying is, we could not see the wood for trees. There was foxing, and distempering with drink, and a little merry, and the like: But it was too uncivilly spoken, to say, that such a Gentleman was drunk, and the like. Well, God shall one day set another kind of fire in the tails of these Foxes, than Samson did in his: and this distempering forsooth with drink so mincingly spoken; God shall find such a distemper, as will one day exclude them out of the kingdom of heaven.  
In Courts of justice, a Caterpillar of a Commonwealth might have hailed an honest, innocent, and harmless man into compass, and some would have countenanced him: whereas he had been sitter to have been committed: one or other would have supplied him for his base designs, when better men could have neither end, nor remedy against them.  
In Courts Ecclesiastical, as the matter was of late handled, was not sin●e bought and sold? pay Fees, and have Absolution, and repent when they could, when they would: and in regard of the Proxis, a very Sceliton of discipline was left, Whoredom and uncleanness was touched with a gentle hand, for fear they should merit the Court no more, and easiness of punishment gives encouragement to sin, or else their purses were so purged of their minerals, that our prey was instead of a decade of Prayers, if no great hope of a second return: yet than they were the most honest Pharisees, and did most truly pay tithe of all they so possessed. For if they received twenty pieces, they would send two ad pios usus to the Parish, where the fault was committed, and was not this a golden age? God was vexed to the heart to see that no man was so zealous in his cause, as to stand out for the punishment of sin, so he took it into his own hand, and its a fearful thing to fall into the hands of the living God to be punished: He gives now Commission to the Sword to eat flesh, and to drink blood, until he have cased, and revenged himself of his Adversaries.  
3. And lastly, as thy were unpunished in public, that others might hear and fear, and do no more presumptuously, so they were not repent on in private, as plainly appeared to the world, but men grew hardened in them, jer. 5.3. Thou hast stricken them, but they have not sorrowed, than hast consumed them, but they have refused to receive correction, they have made their faces harder than a stone, they have refused to return, their hearts were like Nabals, or like the Nether Millstones, they grew without remorse, they found that of Augustine too true, Consuetude peccandi tollit sensum peccati, custom of sin took away sense of sin: no marvel then, if God was angry with us, having been such a Nation as this.  
This being true then, that a people's impiety provokes God to be angry: then if we would avoid God's anger let us avoid sin, for he is just as well ●s merciful. If I sin, saith Job, he narrowly marks my steps, and will not hold me innocent. And if GOD be angry, consider the inconveniences of it, and they may deter thee from sinning.  
First, if he be angry, he can arm all the creatures to be angry with him, Job 5.23. If a man be in favour with God, the stones of the field, and the beasts of I the field are in league with him. Even so on the contrary, if a man be out of favour with God, these are also all out of league with him.  
Secondly, when he is angry he will not hear the prayers of his children: How long wilt thou be angry with thy people that prayeth? and Lamentations the fourth Chapter, the two and fortieth, three and fortieth, and four and fortieth Verses. We have finned and rebelled, therefore thou hast not spared, thou hast covered us with wrath, and persecuted us: thou hast slain, and not spared: (and being thus angry with us) thou hast covered thyself with a cloud, that our prayers should not pass through.  
Thirdly, and lastly, when he is angry, we are in danger of destruction every moment, one way or other: it is a feraefull thing to be out of God's protection. So much for that point.  
I now come to the effects, and they are two.  
First, Till thou hadst consumed us.  
Secondly, the extremity of his temporal judgements, so great till there was no re●nant, nor escaping.  
First of the former, God would consume us: That is, though now we be a great body, yet this would destroy us off the earth, Isaiah 64.7. Thou hast consumed us because of our iniquities: And Deuteronomy 4.24. Our God is a consuming fire, and a jealous God. Alas, if he be but angry, with the breath of his nostrils he can blow whole Kingdoms down, or bring any people to be few in number, and that many ways; Deuteronomy 28.21, 22. The Lord shall cause The Pestilence to cleave unto thee, until he have consumed thee from the Land. The Lord shall smite thee with a consumption, and with the Fever, and with a burning Ague, and with a fervent heat, and with the sword, (that is now our m●serie) and with Blasting, and with the Mildew, and they shall pursue thee until thou perish Yea, and in the seven and twentieth verse; He will smite thee with the botch of Egypt, and with the emrod's, and with a Scab, and with an Itch, whereof thou canst not be healed.  
The second follows, So that there should be no remnant nor escaping. Ezekiel 6.8. God said he would leave a remnant, that there might be some that should escape the sword, when he scattered them among the Countries. And Nehem. 1.9. There was a residue of the Captivity, though in great affliction. Isaiah 1.9. Except the Lord of Hosts had reserved unto us even a small remnant, we had been as Sodom, and should have been like unto Gomorrah. That is, we had been utterly consumed already: for it had been as easy for him to have taken away all, as to have taken away many, and to have left a remnant. Isaiah 37.31. The remnant should escape of the House of judah, should take deep root downward, and bring fruit upward: but if they should thus offend again after the Captivity, as they had done before, then should there be no remnant, nor escaping: but this we know was remedied by Ezra, and Nehemiah.  
If a man pursue us in one City we may fly to another: if in one Country we may fly to another: if in one Kingdom we may fly to another and be safe, as God's people have often done. But if God pursue us, there is no hiding place nor escaping, where God will not find us out, jeremiah 11.11. Behold I will bring evil upon them, which they shall not be ●ble to escape: and thou they should cry unto me, yet I will not hearken unto them. And Am●s the ninth Chapter, and four first Verses: He that flies of them, shall not fly away, and he that escapeth of them, shall not be delivered: though they dig into hell, thence shall my hand fetch them: though they climb up into Heaven, thence will I bring them down, and though they hid themselves in the top of Carmel, I will search and take them out thence; and though they be bid from my sight in the bottom of the sea, thence will I command the Serpent, and he shall by't them: and though they go into Captivity the sword shall slay them, and I will set mine eyes upon them for evil, and not for good. Thus when God is angry, and determines to make an end, there is no remnant, nor escaping: so that there be no remnant, nor escaping.   
FINIS.  

Imprimatur  
CHARLES HERLE.