BEsides the ordinary and set­led Office of teaching Priests, whose lips preser­ved knowledge, & the peo­ple were to seeke the Law at their mouthes Mal. 2. 7.; and who did every Sabbath day preach the Law in their Synagogues Act. 15. 21.; God extraordinarily raised [Page 2] up others, and sometimes endued those Priests with extraordinatie revelation, whereby they were able to foreknow, and foreshew things me­morable to come, good or euill, to Gods people or strangers, friends or enemies; in regard of which excellent gift and facultie, they were called Prophets: i. foretellers of things to come, or Seers 1 Sam 9. 9. Amos 7. 12.: both because God was seene of them in visions and dreams, as God himselfe said, If there bee a Prophet among you, I the Lord will make my selfe knowne unto him in a vision, and will speake unto him in a dreame Numb. 12. 6.; and also, because they fore­saw things to come: which gift of prophecie was given in the old Testament, as well as the New; and in both, to women as well as men; so that there were in both Testaments as well Prophetes­ses as Prophets, though they much more rare Only five in the old, and foure in the new, or at most but ten in both, if the bles­sed Virgin be numbred for one. Dan. fore-notes, pag. 44.. This gift of prophesie in the old Testament, be­gan with the world Luke 1. 70., for the first man was a Pro­phet, (and is registred in the Catalogue Dan. sup. p. 86.) and en­ded with Iohn the Baptist: so saith Christ, The Law and the Prophets continued untill Iohn the Bap­tist Mat. 11. 13.; and the gift of Prophesie vnder the new Testament began with Christ, the chiefe of Pro­phets, and ended with Iohn, who wrote the Re­velation, containing all memorable things to be­fall the Church of God, or enemies there of to the end of the world: For how soeuer I will not tye the spirit of God, but hee may still at his pleasure endue with this gift; and Iustin Martyr speaketh of Prophets in his time (who lived some fortie yeares after the writing of the Revelation [...]. Dialog. cum Tryph. p. 308.,) yet it [Page 3] may seeme, that Iustin Martyr by Prophets meant but such as did open and expound the ancient Prophets of God; as Saint Paul calleth the prea­ching of the Gospell prophesie 1 Cor. 14.. It is true that Bellarmine doth hold, that this is the twelfth note of the true Church Lumen Prophe­ticum, Bellar. T. 1. lib. 4. cap. 15. de not is Ecclesiae.; and to that end alledgeth the Prophesies of Benedict, Bernard, Francis, for­ged and fabulous things. If wee should joyne issue with him, I might better alledge from true and authentike stories the wonderfull prophesies of Iohn Hus, Ierome of Prague, Luther, Walter Brute, Hooper, which indeed came to passe; yet I take it the ordinary gift of Prophesie ceased in the Church with Iohn. Brocard and some others who professed themselves Prophets, and by written Prophesies foretold many things, the sequell hath proclaimed them for fooles, liers, and deceivers, and that they never had any such gift of God.

For the Prophets of the old Testament, in some ages God raised up many, in some very few, in some none: From the time of Malachie untill Christ we have no writings nor knowledge of any, which was about 400. yeares at the least. D. will. Synop. Cont. 2. Quaest. 3.. Then might the people of God complaine in­deed, wee see not our signes, there is no more a­ny Prophet Psal. 74. 9.. And this was to stirre up in Gods people a greater longing for Christ, and his fore­runner Iohn the Baptist, of whom Malachie had so plainly prophesied. The times in the old Testa­ment which most abounded with Prophets, were the times before the captivities of Israel & Iudah, to reprove them for their sinnes, threaten them [Page 4] with judgements, comfort the godly, and make the wicked excuselesse, who contemned God and his word; this being often and most heavily laid to their charge, that he did rise up early and late, sen­ding all his Prophets, but they would not heare Ier. 11. 7. 35. 15..

Concerning our present Prophet, hee was an excellent man of God, sanctified in his mo­thers wombe, and abundantly furnished with ex­traordinarie graces and gifts of God: his name was Ieremie, about the Etymon whereof, the godly learned are somewhat divided in opinion; two of them are good, you may chuse whether yee will: One deriveth his name from such rootes in the Hebrew tongue, as signifie an excellent man of Iirmijah. Ram. Jah. excels. Dom. Ieron. God; and so was he indeed in regard of sanctify­ing grace and propheticall gifts, and is by a lear­ned man proposed to Preachers of the Gospell, as being an admirable Preacher Concionator ad­mirabilis. Keckerm. de Rhetorica Eccle­siastica cap. ult.. Another deri­veth his name from such a roote as signifieth to cast off; Iirmijah, ramah Iah, the reject of the Lord Projectio Domi­ni. Isidor. Pel [...]usiot. Chrysost. discipulus.; and so he was in regard of his condition, for of all the Prophets of God hee suffered most, and was most calamitous [...]. Castro Isag. in Ier.. Me thinketh when I reade his Storie and Prophesie, hee is even ano­ther Paul, and might say of the Prophets, as hee did of the Apostles; Are they Hebrewes? so am I: are they Israelites? so am I: are they of the seed of Abraham? so am I: are they the Prophets of God? I am more: in labours more abundant, in stripes above measure, in prisons more frequent, in deaths often 2 Cor. 11. 22.. So much concerning his name. His Tribe Levi; his father Hilkiah a Priest; his [Page 5] countrie Anathoth, one of the Cities allotted to the Levites in Beniamin Iosh. 21. 18.; his Prophesie one of the greatest; and his continuance long, for the space of forty yeares Dan. fore-notes, cap. 11. pag. 60..

But that which is precisely registred, and The whole time betwixt the cap­tivity of the ten Tribes, and of Iudah, was 130. yeares, towards the latter end whereof our Pro­phet was sent, and so continued till the captivity. Josep. Ant. lib. 10. cap. 11. most materiall for you to take knowledge of, is the time when he prophesied, which is said to be­gin in the thirteenth year of Iosiah King of Iudah, and to hold on in the dayes of Iehoiachim and Ze­dekiah, to the carrying away of Ierusalem into captivitie Ier. 1. 1, 2, 3.. So then this Prophet was raised of God, and sent to Iudah and Ierusalem, after that the ten Tribes were carried away into captivity 2 Kin. 17. in the dayes of Hosheah, by Shalmanas [...]r., in a loving desire to save that Citie and Temple, yet withall to reprove them for their sinnes, yea & to threaten them with captivitie also, if they re­pented not. In which his Ministerie he was secon­ded by Ezechiel, Ioel, Sophonie, Habacuk, and others who also labored in the same argument with him.

Oh see the goodnesse of God, that by so Vse. many his Prophets did thus plainly foreshew their miserie, reprove their sinnes, the cause there­of, that by repentance they might have repented and prevented it. But see the obstinacie of the Iewes, who being thus fairely and roundly dealt withall, and warned by the example of Gods judgement on their brethren the ten Tribes, now carried into captivity; they would take no war­ning, nor be reformed, but proceeded from evill to worse, extremely abusing Gods Prophets, and specially our Prophet Ieremie: wherefore at the last God sware he would make them desolate, [Page 6] revealed unto Ieremie, and bade him prophesie their carrying into captivity, that God would do to Ierusalem as he had done to Shiloh, and serue Iudah as he had done Ephraim, in the verse imme­diately before: yea and to assure him that it should be, to remove the peoples odiū from him, and to Considerations prevent discouragement in him, in the words of my text he giveth a strait and expresse charge, not to pray for them, Therefore pray not for them, for I will not heare thee▪ q. d. Oh my servant, sonne of man, thou seest how wicked and sinfull this peo­ple The sum of it. is, how neither my judgements on their bre­thren, nor thy Ministery doth them any good, but they grow worse and worse; I therefore let thee know, that I am stedfastly purposed to pu­nish them, and in the same kind I haue done their brethren, and lay this house waste wherein they so vainly trust: and lest thou shouldest thinke this sentence mutable, I bid thee goe not about to hinder me or crosse me by thy prayer, for it shall stand: yea lest they should conceive a great fault in thee, that thou art wanting in love, and the te­stification thereof by prayer, let them know, and write it downe, that I have forbidden thee to pray for them; yea lastly, lest thou shouldest poure out many prayers and supplications, and cry to me for them, with sighes, and grones, and teares, and be discouraged because I heare thee not: for these considerations, and to prevent all these in­conveniences, take knowledge of it, I charge thee, pray not, nor cry, nor make intercession for them, for I will not heare thee.

[Page 7] Oh an heavie charge: I know not how it mo­ved them, Application. but I am sure to reade it is enough to cast us all into a Balthazars fit, make our counte­nance pale, loose the joynts of our loynes, and make our knees knocke one against another Dan. 5. 6.: For doth it not concerne us as much as them? Doth not the Apostle say, All holy Scriptures are written for our learning Rom. 15. 4.; and, Are not exam­ples of old, written to admonish us on whom the ends of the world are come 1 Cor. 10. 6.? Assuredly it may be your owne case, if England will not repent but pro­voke the Lord, trust in vaine and lying words, and not be warned by the fearfull judgements of God upon Bohemia, Palatinate, and other places: hee may sweare in his just anger to be avenged, and not heare his servants though they pray, and cry for it. I am no Ieremie, no Prophet to threa­ten the like calamitie to you that is fallen upon your brethren, but as one of Gods poore ser­vants, desirous to be faithfull, and to be free from the blood of all men, and to finde mercy in time of judgement; I come unto you in the name of the Lord, and from this Scripture to acquaint you with what I have received from the Lord, not by vision or dreame, but by revelation from the Word written, plainly to lay before you your sinnes, and to call upon you earnestly for repen­tance, and a Christian use of Gods just judge­ments both abroad and at home, lest in the end Aggravation. That I may say of it as Iacob did of Bethel, How fearfull is this place? Gen. 32. it be too late to pray, and cry for you: and the more to move your attention, let mee tell you, this is one of the fearfullest charges that we reade [Page 8] in all the Scriptures of God, and a preparing of way to execution of one of the heaviest judge­ments of God upon his Church and people; yea it is (at least in appearance) contrary to as many comforts as there are words in it. As first, call on me in the day of thy trouble, and I will heare and de­liver 1 thee Psal. 50. 15.; Oh what a comfort is that, that though many troubles may befall Gods people and servants, yet he hath commanded them to call on him, and hath promised to heare and deliver them. But this is fearfull, God forbiddeth now, pray not. David saith, that all flesh shall come to 2 God Psal. 65. 2. by prayer, & that there is no respect of per­sons with God; but the poore may as confident­ly pray to God as the rich, and the base as well as the noble: but this is fearefull, that now his Pro­phet, his sanctified Prophet may not come to him by prayer, but is expresly forbidden, pray not thou. No prayers so acceptable unto God as those that are made unto him for his Church and people. 3 David biddeth us pray for the peace of Ierusalem, and for encouragement saith, they shall prosper that love it: and therefore presently falleth to practise, peace be within thy wals Psal. 122. 6.. But here hee expresly forbiddeth his Prophet to pray for Iudah and Ie­rusalem, pray not thou for this people. The King of 4 Ninivie commanded both man and beast to put on sackcloth, and cry mightily unto God Iona. 3. 8.; and was perswaded God would heare even the cry of bruit beasts: and he did so. A most comfortable story. But here the Prophet is expresly forbid, to lift up any cry for them; Oh that is fearfull; [Page 9] that God will heare no prayers, though made with sighes and groanes, (which was Moses crying, Exod. 14. 13.) nor with lamentation and teares (which was Da­vids crying Psal. 6. 8.) no cry will now be heard, yea no cry must now be made, that is fearefull. The Lord sometime did complaine, I sought for a man among them that should make up the hedge, and stand up in 5. the gap before me, for the land, that I should not de­stroy it, but I found none Ezech. 22. pe­nult.. Oh that is comforta­ble, that though the sinnes of the people being great, and God sayd he would destroy, that yet he did even seeke for a good man, to stand up by prayer in the gap, to turne away his wrath, and is sorry that he found not such an one: but loe, here is an holy Prophet ready to stand up in the gap, and hee is expresly forbidden to doe so, (Make no intercession to me.) Againe, Call on me, and 6. I will answer; cry, and I will say, here I am Esay 58.: Oh that is comfortable, that God is more ready to heare and helpe, than his people are to call upon him. But here God telleth the Prophet, he will not heare him; oh this is fearefull! As then Ia­cob awaking out of his dreame, said, How dreadfull is this place? this is none other, but the gate of Hea­ven Gen. 28. 17.; so may I say, when I muse upon these words, Oh how dreadfull is this text! this is none other, but the gate of destruction; Oh sinne, oh sinne, whither leadest thou? how vile and odious a thing art thou! that bindest Gods hands, that he cannot helpe; stoppest Gods eares, that he can­not heare; shuttest his eyes, that he cannot see; turnest compassions into cruelties; smiling coun­tenance, [Page 10] into frownes; promises, into threatnings; mercies, into judgements; and of a loving Father, makest an angry Iudge! Oh wofull, the condition of Gods people now! That it may not be yours, be ware of their sins. And this is the maine marke I aime at, both in the choyce and handling of this Scripture; which that I may the more orderly and profitably doe, I will first give you the sense of the words, and then raise the Doctrines, with their severall Uses and Applications: and because they are many, and very usefull, let me stand a lit­tle longer, in the inlightning of this darke Scrip­ture, because upon the true understanding thereof, as on an immovable foundation, the ensuing Do­ctrines are raised and builded.

The question then is, whether this be an abso­lute Sense. interdiction or no? whether God meant, as the words sound, that indeed the Prophet must not pray for them? if he did, it were a sinne of dis­obedience against Gods revealed will, or no?

I answer, It was an absolute prohibition, as the letters sound, so as if hee had prayed for them, hee had sinned; yet with this qualification, that he is forbidden to pray for them, that they may not be carried into captivitie. Their captivi­tie in Babylon was the burthen of his prophe­sie, and against that he may not pray Est speciale in­terdictum. Piscat. in locum.; as a ju­dicious Divine saith on the place, hee might not pray for the state of the kingdome Non debuit prostatu regni or are. Calv.; hee might, and doubtlesse did, pray for many blessings of God, yea for greater blessings than this was, or could be; hee might pray to God to give them [Page 11] knowledge, faith, repentance, remission of sinnes, redemption from eternall captivitie; he might pray to God, to give them comfort and patience in their captivitie, and to send them deliverance, according to promise; he might pray for delive­rance from some other judgements, as famine, or pestilence; but to pray for the state of the king­dome, that it might stand and flourish, and the enemie not prevaile, so he might not pray: God was resolved, for their sinnes, they should goe into captivitie, as their brethren before them had done. That this is the true sense, seemeth to mee suffi­ciently confirmed by these foure Reasons.

First, after this time, we doe not reade that ever 1. Reason. Hee did not pray for them. the Prophet did pray for them. It may be, some that are well acquainted with this prophesie, will say, I failed in memory, for he prayed, and prayed most earnestly for them, saying, We acknowledge, ô Lord, our wickednesse, and the iniquitie of our fathers, for we have sinned against thee, doe not abhorre us, for thy names sake, doe not disgrace the throne of thy glory, remember, and doe not breake thy covenant with us Ierem. 14. 20.: Could there be a more powerfull and patheticall prayer made than this? I answer, that the very next words to that prayer, the last verse of that chap­ter, doth declare, that at that time there was a great famine, by reason of drought; and for remove of that judgement, and for the blessing of raine he prayed, saying, Is there any among the vanities of the Gentiles, that can cause raine? or can the Heavens give showers? art not thou he, ô Lord our God? therefore we will wait upon thee. But (I say againe) [Page 12] he never prayed, that the people might not goe into captivitie, which proveth that this was an absolute prohibition.

Yea, for further fortification of this Reason, take notice, that he was so farre from praying for Fortification. their deliverance, that, occasioned from the great wrongs they offered him, by the motion of Gods Spirit, he doth most fearefully imprecate them, Poure out their bloud by the force of the sword, let their wives be bereaved of their children, and be wi­dowes, let their men be put to death, and their young men slaine by sword in battaile Ierem. 18. 21.. And againe, Let me see thy vengeance upon them, for unto thee have I opened my cause Ierem. 20. 12.. Thus humbly did the Prophet subscribe to Gods revealed decree, and zealously pray for the execution of it, though most contrary to his naturall desire: neither did ever any thing so much grieve and afflict him, as his Lamentations beare witnesse.

If any object, that herein the Prophet was wan­ting Obiect. in love:

No, no, we must love one another, but it must Sol. be in God: Abraham must, but love his sonne Isaack in God: if God command him to take and sacrifice him, he must rise earely Gen. 22., and go as chear­fully about that, as if he went to his marriage: Eli must not love himselfe, nor his sonnes, but in God, if hee crave such a message against him and his house, as whosoever heareth it, would make his eares to tingle; It is the Lord (saith Eli) let him doe what seemeth him good 1 Sam. 3. 18.: Hath not Christ taught us to pray, that Gods will may be done Matth. 6.? This [Page 13] Prophet loved Gods people dearely; and appea­leth unto God, Remember that I stood before thee, to speake good for them, and to turne away thy wrath from them Ierem. 18. 20. Gods will be done with us, and on us.: but when God forbiddeth him to pray, he must either hold his peace, or pray for ex­ecution of Gods judgements.

Secondly, the Prophet ever perswaded the King, Princes, and people, without any resistance 2. Reason. Hee ever per­swaded them to yeeld. to yeeld themselves to the King of Babylon; say­ing, Thus saith the Lord, behold I set before you the way of life, and way of death: he that abideth in the Citie shall die by the sword, by famine, and by pesti­lence; but he that goeth out, and falleth to the Cal­deans that besiege you, he shall live, and his life shall be unto him for a prey; for I have set my face against this Citie, for evill, and not for good, it shall be given into the hands of the King of Babylon, and he shall burne it with fire, saith the Lord Ierem. 21. 9.. The like he counselled Zedekiah the King, Bring your necks un­der the yoke of the King of Babylon, and serve him and his people, and live; why will ye die, thou and thy people, by the sword, by the famine, and by the pesti­lence Ierem. 27. 8. 12.? And as he advised the King and people to yeeld themselves; so he wrote a letter to those that were carried away captives, requiring them in the name of the Lord to be quiet, and to pray to the Lord for the peace of the Citie Ierem. 29. 7.; which sheweth, that Ieremie well knew that the Lords purpose was absolute, and his prohibition to pray for them so too.

If any man shall aske me, whether Gods threat­nings Quest. be not conditionall?

[Page 14] I answer, that many of Gods threatnings of Answ. temporall punishments are conditionall: so saith God by our Prophet, At what instant I shall speake concerning a nation, and concerning a kingdome to plucke up, pull downe, and destroy it; if that nation against whom I have pronounced, turne from their evill, I will repent of the evill I have thought to doe unto them Ierem. 18. 7, 8.. It was the case of Ninivie, against which Ionah, by commission from the Lord, pronoun­ced, Yet fortie dayes, and Ninivie shall be destroyed Ionah 3.: yet Ninivie repenting, Ninivie was not then de­stroyed, God changed his revealed will and sen­tence, the prophesie fell, but the Citie fell not; yea, the same punishment, which at the first threat­ning is conditionall, yet afterwards may become absolute and unavoidable; as the destruction of Sodome, conditionally threatned, when as at Abrahams suit the Lord was brought from fiftie to ten, If there be found but ten righteous persons in Sodome, I will spare it for the ten sake Gen. 18. penult.: but be­cause they could not be found, the destruction was absolutely threatned, when the Angell said to Lot, We will destroy this place, the Lord hath sent us to destroy it Gen. 19. 13.; and if God had not beene mer­cifull to pull Lot away, he had beene destroyed in it. Such was the case of this people. If when Iere­mie began his ministerie, reproved them for their sinnes, and threatned them with captivitie, they had humbled themselves, and repented in sack­cloth The beginning of his prophesie is full of good counsell, & com­forts. and ashes, it might have been prevented He called, O Ie­rusalem wash thine heart from wicked­nesse, that thou mayest be saved. Ierem. 4. 14. Turne ye backe-sli­ding children, and I will heale you. Ierem. 3. 22.: but growing worse and worse, and unto their former sinnes, adding this of extremely abusing [Page 15] the Prophet, the Lord grew to be resolute, they should into captivitie as well as their brethren, he revealed it unto his Prophet, and forbade him to pray for them, which he did, and only counselled them to yeeld themselves into their enemies hands.

Thirdly, by way of prevention, God satisfied his Prophet, in what he foresaw might be obje­cted. 3. Reason. Prevention of objections. The Prophet might object, that hereby both his justice and truth might be questioned; he sa­tisfieth the Prophet in both: first he cleareth his justice, and that two wayes; first, by declaring the greatnesse of this peoples sinne; (whereof you Iustice. shall more hereafter) for a taste, looke but the next verse following my text: Seest thou not what they 1. Declaration of their sinnes. doe in the Cities of Iudah, and streets of Ierusalem? The children gather wood, and the fathers kindle the fire, and the women knead their dough to bake cakes to the Queene of Heaven: Therefore my furie shall be poured out on such a people unworthie to be prayed for. Is it not a just thing to send such into cap­tivitie?

Secondly, he declareth his soveraigne and ab­solute 2. Declaration of absolute sove­raigntie. authoritie, over all people and nations, so as without controll, he may justly build and plant, or pull downe and destroy: which he shewed in the pottershouse, in whose hands a vessel that he made of clay being marred, he made it another vessell, as seemed good to the potter Ierem. 18. 1, 6.; then came the word of the Lord, saying, O house of Israel, cannot I doe with you, as this potter? behold, as the clay is in the hands of the potter, so are yee in mine hands. [Page 16] The clay is not beholden to the potter, for it had being before; and the clay never offended the pot­ter, yet the potter may make what vessell he will, and the vessell not complaine, Why hast thou made me thus? But we are beholding to God for our being, and we have sinned against him, and may he not doe with us as pleaseth him? This sin­full people shall into captivitie, the Prophet must not pray for them, yet is God herein most righte­ous and just. Yea, but harken how the Prophet 2. Gods truth. bemoaneth Gods truth, saying, Ah Lord God, the Prophets say unto them, yee shall not see the sword, but you shall have an assured peace in this place. Then sayd the Lord, the Prophets prophesie lies in my name, I sent them not, neither have I commanded them, nei­ther spoken unto them, they prophesie a false vision and divination, the deceit of their owne heart, but I will bring the sword, yea and by the sword shall those false Prophets also be consumed Ierem. 14. 13.; speake unto the people, and charge them, that they harken not to the Prophets, Diviners, Dreamers, Inchaunters, and Sor­cerers, which say, ye shall not serve the King of Babel, for they prophesie a lie unto you Ier. 27. 9, 10, 14.. Thus God pre­venteth his Prophet, and declareth that this judge­ment is well deserved, and standeth with justice and truth, and would have the Prophet to rest therein, and not pray for them.

Lastly, though many temporall judgements be 4. Manner of re­vealing his pur­pose. denounced conditionally, yet that this is absolute, and that he meaneth indeed, his Prophet should 1. Asseveration. not pray for them, in this may be gathered from the manner of his revealing of this purpose, which [Page 17] was first with many words of most earnest and vehement asseveration, saying, The land shall be de­solate, the earth shall mourne, and the heavens above be blacke, I have spoken it, I have purposed it, and will not repent, neither will I turne backe from it Ierem. 4. 28.. That must needs stand, which the Lord thus avouch­eth; yet to make it, if it were possible, more sure, the Lord hath sworne it, I sweare by my selfe, (saith 2. Oath. the Lord) this house shall become a desolation Ierem. 22. 5.. An oath (saith the Apostle) is amongst men, an end of all strife: and God that he might fully declare the im­mutabilitie of his counsell, having no greater to sweare by, hath sworne by himselfe Heb. 6. 13, 17.. Loe, how the Apostle saith, an oath declareth the immuta­bilitie of his counsell. God never sware, but hee performed it. He hath sworne, and will not repent (saith David Psal. 110. 4.) if God sweare, he will never repent of it; he may change his sentence, but never re­verse Mutare sententi­am, secundum vo­luntatem signi. his oath: yea, God swearing that Moses should not enter into the promised land, though he repented of his sinne, and most earnestly intrea­ted this favour, could not obtaine, but received a kinde of rebuke, Let it suffice, speake no more to me of this matter, Deut. 3. 28. He cannot lie, much lesse forsweare himselfe, he hath seldome sworne, but ever made it good. Seeing then God revealed to Conclusion. his Prophet, that for their sins they should be car­ried into captivitie, and with an oath affirmed it, it must needs be granted, the decree and sentence were absolute, and that, according to the letter of the prohibition, the Prophet must not pray for them in this: neither did hee, but submit­ted [Page 18] himselfe to Gods holy will and pleasure.

The maine objection (which I know of) that may be made either against this sense delivered, or Obiect. the practice of our Prophet, is a like Prohibition to Moses: which yet was but conditionall, for he pre­sently prayed and prevailed; so we reade, that in Moses absence, the people causing Aaron to make a golden calfe, which they worshipped, God told Moses what a great sinne they had committed, and addeth, Now therefore let me alone, that I may con­sume them, and I will make of thee a great nation; and Moses besought the Lord, and he repented of the evill which he thought to doe to his people Exod. 32. 10.. I answer, that betwixt that to Moses, and this to Ieremie, 1. Forme. there is a great difference; for howsoever that be delivered to Moses in the Imperative as well as this, yet that carrieth the face of a milde instructi­on, and intimateth, that it was in Moses power to give leave, or to let God: so as Moses receiveth thereby encouragement to pray. What is it for God to say, Let me alone, but to make him bold to pray Quid est, Di­mitte, nisi depre­candi ansam prae­bere? Gregor.; but this charge is with waightie words, Thou shalt not pray, nor crie, nor make intercession, for I will not heare thee.

Secondly, Moses was but once bid let God a­lone; 2. Repetition. but our Prophet was thrice expresly for­bidden to pray for them Ierem. 7. 16. 11. 14. 14. 11.. Now if Ioseph told Pharaoh his dreame was doubled, because the thing was established of God; he will bring it to passe Gen. 41. 32.; how much more may I say, this charge is tripled to his Prophet, to signifie that he meaneth good sooth, their captivitie is decreed and esta­blished [Page 19] of God, and he will bring it to passe.

Thirdly and lastly, God threatned to Moses, he would utterly consume the people, yea, and blot 3. Threat­ning. out their name from under heaven Deut. 9. 14.; that God could not doe, but much dishonour his name; and therefore Moses urgeth in his prayer, where­fore should the Aegyptians speake and say, For mischiefe did he bring them out, to slay them in the mountaines, and to consume them from the face of the earth. Againe, to doe so, were to breake promise and oath, which he had made with their fathers, and therefore Moses doth specially urge that, Re­member Abraham, Isaack, and Israel thy servants, to whom thou swarest by thine owne selfe, and saydst unto them, I will multiply your seed, as the starres of heaven, and all this land that I have spoken of, will I give unto your seed, and they shall inherit it Deut. 32. 12, 13.. So that what face soever it carried, Moses saw well enough, God did not meane he should not pray for them. But the case is here altered; first, Gods glorie is no way endangered, no more than it was by the captivitie of the ten Tribes; nay, this was greatly for his glorie; first, that all nations might see what a just God he is, who will not forbeare to punish sinne, no not in his owne people; for many nations shall say, Wherefore hath the Lord done thus to this great Citie? and they shall answer, Because they have forsaken the covenant of the Lord their God, and worshipped other Gods, and served them Ierem. 22. 9.; but his deliverance of them out of cap­tivitie should be much more for his glorie, for hee meant that should be more eminent and glorious [Page 20] than their deliverance out of Aegypt was, so as af­ter that time it should be no more said, The Lord liveth that brought up the children of Israel out of Ae­gypt; but the Lord liveth that brought up the children of Israel from the land of the North, and from all the lands whither he had driven them Ierem. 16. 14.. See how great­ly their captivitie should be for his glorie. Neither was this against any promise or oath: for hee had already performed them, he had cast out the Hea­then, and planted Israel in. Yea rather herein God was as good as his word, for hee had threatned them, if they were rebellious and disobedient, he would give them into the hands of their enemies, and they should reigne over them Deut. 28. 48.. Thus I hope, by conference of Scriptures, I have sufficiently cleared the sense of this, viz. that it was an abso­lute prohibition Absolutè & de­finitè imperasse Je­remiae, ne oraret. Barrad. Itinerar. lib. 4. cap. 19. pag. 379.; and therefore, howsoever the Prophet was exceedingly afflicted; to foresee in spirit, and afterwards to see with the eyes of his bodie the captivitie of the Iewes, and desolation of the Citie and Temple, neither was hee ever wanting to give them good counsell, and pray in other cases for them; yet in this, he might not; in this he did not. Now it followeth to build do­ctrines, for Instruction, Consolation, and Repre­hension; and by application to make them usefull unto us: which doctrines naturally arising, are ma­ny, and namely these.

First, God commonly giveth warning, before 1. Doct. he bring any judgement upon any place or per­sons, specially on his Church or people, or on any place, where his people are. This doctrine will [Page 21] be sufficiently proved, both from positive and ex­emplarie Scriptures. Thus saith the Prophet, Sure­ly the Lord God will doe nothing, but hee revealeth his secrets unto his servants the Prophets Amos 3. 7.. Before God brought the floud, God revealed it to Noah Gen. 6. 13., who by word of mouth, and building the Arke, gave warning to the old world, for 120. yeeres 1 Pet. 3. 20.: before hee sent fire and brimstone to consume the Cities in the plaine, hee revealed it to Abra­ham, and then to Lot, and his children Gen. 18. 17. 19. 12, 13.: be­fore the judgements were executed on Pharaoh and Aegypt, God revealed it to Moses and Aaron Exod. 3. 19, 20.: before he destroyed Ninivie, he gave knowledge thereof to Ionah, and he proclaimed, Yet fortie dayes, and Ninivie shall be destroyed Ionah 4. 10.. The Iewes shall not be destroyed, but the day and time shall be first proclaimed, that Gods people may betake themselves to fasting and prayer. Before the cap­tivitie of the ten Tribes, God revealed it to many of his Prophets, as Isaiah, Iehu, Eliah, Michaiah, Obadiah, Hosheah, Amos, Ioel: that, as before a great storme the cocks crow loud and thicke; so before this great judgement, the Prophets threat­ned, and cried loud and shrill; before the capti­vitie of Iudah and Beniamin, many other Prophets knew of it, and were sent to threaten it, as Esay, Ezechiel, Zephanie, and our Prophet, who most plainly told them, for how long it should conti­nue. How were the Iewes abundantly warned, before their finall destruction and dispersion? how is Babylon fore warned? how those golden Churches in Asia Minor? how are wee all fore­warned [Page 22] of the destruction of the world by fire? how are we all forewarned of the destruction of the wicked in hell fire? yea, what judgement can befall us, but our consciences must needs testifie, that some way or other, yea many wayes, God hath given us warning? All which doe sufficiently confirme our doctrine, that commonly God doth give warning, before hee bring any great judgement upon his people, or any place where his people are. Only this is to be lamented, that people will take no warning. As it was in the dayes of Noah, so shall it be at the end of the world, Matth. 24. The men of the old world had warning faire enough, and yet knew nothing, would know no­thing: wee have warning enough, but most will take no warning, but walke on still, and will know nothing, till the heavens be all on a flaming fire, the trumpet sound, yea hell fire seaze upon them; and then it is too late.

You will aske me, by what meanes doth God 2. Meanes. give people such warning?

I answer: the meanes are of two sorts, viz. or­dinarie, and extraordinarie; the ordinarie meanes, is the ministerie of his servants: as of Noah to the old world, Lot to Sodome, Moses and Aaron to Aegypt, Prophets to Iudah and Israel, Christ and his Apostles to the Iewes, Ionah to Ninivie, (as you have heard) Meanes extraordinarie are di­vers; as terrible signes in Sunne, Moone, and Stars; earth-quakes, thunders, flashes of lightning, ra­ging windes, roaring of seas; of all which, though some naturall reasons may bee probably [Page 23] rendred, yet being extraordinarie, they doe pro­claime, in their kinde, Gods anger, and threaten some judgement. So Christ said, before his com­ming to judgement, there should be signes in Sunne, Moone, Stars, Aire, Earth, Sea, so as mens hearts should faile with feare, Luc. 21. 25. Iosephus and others re­port strange things, before the finall destruction of Ierusalem, as a dreadful blazing star, fearfull sights, of armies of men, chariots and horses in the aire, a voice heard in the Temple, Migremus hinc, Let us goe hence. But of all presages, that is most re­markable, which Iosephus hath, De bello Iudaico, lib. 7. cap. 12. De prodigijs & praesagijs: One Ie­sus the sonne of Ananus, foure yeeres before the Romanes came, when the Citie was in great peace and opulencie, hee began to cry up and downe in the Citie, and specially in the Temple, and that upon their most solemne festivities, Woe, woe to Ierusalem: and being privately by many, and af­terwards publikely by Magistrates, both rebuked, punished, and threatned, to hold his peace; yet he held on, so long as he was able day and night, till in the end the enemies came, and hee walking upon the wals, and crying as before, Woe to the people, woe to Ierusalem, and woe to the Tem­ple, at the last he also cryed out, And woe to me. At which words, lapis tormento missus, a stone be­ing throwne by some warlike instrument then in use, it hit him in the head: so ended he his life and presage; which some accounted to proceed from divine instinct.

God often gave them into the hands of their [Page 24] enemies, and often delivered them, and everie de­liverance was as a warning-peece, to sinne no more, lest he would deliver them no more. Everie mercie abused is a warning-peece, and threatneth judgement, Woe to Capernaum, which had beene ex­alted to heaven. Likewise lesser judgements (when people doe not repent) doe threaten greater, as everie lesser plague in Aegypt did threaten a grea­ter in the heele of it, according to Gods threat­ning, If for these things thou wilt not repent, I will punish thee seven times more, Levit. 26. Now Iu­dah and Ierusalem must to it, because they would not be warned by the calamitie of their brethren. Deliverances from evils not thankfully received, nor godly use made of them, threaten judgements: yea, mercies abused threaten judgement: and the greater mercies abused, the greater judgements threatned; loe these are the meanes, besides ma­ny others, for it is not possible to reckon up all.

Thirdly, would you know the Reasons of this 3. Reasons. the Lords manner of dealing, why he doth com­monly warne and threaten, before hee bring a judgment? The reasons are principally these three. First, in regard of himselfe: Secondly, in regard of the godly: Thirdly, in regard of the wicked.

For the first; This he doth, to declare the riches of his mercie; how slow to judgement, and loth to 1. Reason. avenge himselfe he is; and therefore will not smite any, before he discharge a warning-peece, that all the world may give him glorie for his mercie, goodnesse, and (when no meanes will serve) most righteous judgements.

[Page 25] Secondly, for his peoples sake, that being threat­ned and warned, they testifying their faith and 2. Reason. repentance, by fasting and prayer, may either turne away Gods wrath, or finde comfort in the day of calamitie.

The third & last reason is in regard of the wicked, that they being threatned and warned, and taking 3. Reason. none, but flattering themselves, lulling themselves asleepe in securitie, winking with their eyes, be­cause they will not see Gods judgements, perswa­ding themselves there is no such matter, estee­ming the Prophets words but as winde, accoun­ting of all signes from heaven and earth, but as pro­ceeding from naturall causes, & laughing at those as silly fooles, that make any divine use, or are afraid of Gods anger and judgements; Put the evill day farre off, say peace, peace; having made a covenant with death, and are at an agreement with hell, that all such wickednesse may be cut off, and pe­rish without excuse. Lo these are the reasons.

Now if wee make Application, who seeth not that the hand of God is verie heavie upon divers Application. of the reformed Churches abroad, in famine, war, and all the miseries that accompanie it. But I de­mand with the Apostle, Have they not heard? were they not warned? did these judgements come upon them, like a flash of lightning, no fore­knowledge of them? Yes, yes, they had the faith­full servants of God, who zealously reproved their profanation of Sabbaths, taking of Gods name in vaine, drunkennesse, whoredome, pride, cove­tousnesse, and foretold the judgements of God [Page 26] without repentance: They saw that terrible bla­zon, and heard that stately tongue of Heaven Magniloqua lin­gua Coeli., which preached these things to them that had eares to heare Matth. 24. 25.. To come to our selves, we Gods Ministers have told you of these things before. What have wee told you? When and how God will punish this land? No, we could not tell you so, but we have faithfully told you, the sinnes of this land crie unto God for vengeance, God is a just God, and if sinne be not repented of, hee will punish; there is no corner of the land, but for many yeeres hath rung with these warnings. We saw also that prodigious starre, we heard that Le­cture, (I feare you will forget it.) God hath most marvellously delivered us from forraine Invasion, and fierie furnace of Gunpowder treason. The windes have roared, and sea broken in, to the de­struction of whole valleyes, and dispeopling of many parishes; the last winter hath beene long and extreme, the present spring backward, the fruits of the earth in great measure destroyed, a famine suddenly come upon us: are not all these as warning peeces? And unto them all adde this, as the greatest of all, that by the calamitie of our neighbours he doth admonish us to repent, who (for any thing that I know) are as great sinners as they; so as if God should bring upon us a hea­vier judgement than he hath done upon them, yet were it most just, our consciences must needs wit­nesse, we have had warning abundantly: But a­bove all, blessed be God, who hath given, and doth daily give us such faire and full warning of [Page 27] the last judgement and destruction of all the Re­probate in hell fire, oh beware of them.

The second Doctrine is, that all Gods true ser­vants, when they see by evident signes, that the 2. Doct. Lords anger is kindled against his people for their sinnes, and perceive some fearefull judgements to come upon them, they are wonderfully affected therewith, take it to heart, and labour by all good meanes to pacifie and prevent it.

This doctrine ariseth from this word, Doe not Observ. lift up a (crie) unto mee; which noteth, that hee would not in a cold and senslesse manner have prayed, but as being wonderfully affected to fore­see the miserie of Gods people for their sinnes, he would with sighes and groanes, yea and bitter teares, have prayed to God for them, if he had not bid him hold his peace; for to cry in the Scrip­tures, when it is referred to praying, noteth, to pray unto God in most earnest and vehement manner; as where God asked Moses, Why criest thou unto mee Exod. 14. 15.? and David complaineth, O my God, I crie by day, Psal. 22. 2. and thou hearest not; and the Apostle saith, That our Saviour, in the dayes of his flesh did offer up prayers and supplications, with strong crying and teares Heb. 5. 7.: In all which (and many other places which might be alledged to this purpose) crying doth rather signifie mournfull intention of Examples. heart, zeale and fervencie of spirit, rather than any loud vociferation and contentions of words. And from this word our Doctrin ariseth; which would first bee confirmed and backed with some other Scriptures. And to begin with Moses: when hee [Page 28] saw imminent destruction to the people of God at the red sea, he cried unto God Exod. 14. 15.: little did any know the bitter affliction of his soule, but God who saw it, and revealed it, Moses why criest thou? How was David moved, when he saw the Angell that smote the people, and said, Lo, I have sinned and dealt wickedly, but these sheepe what have they done 2 Sam. ult. 17.? Holy King Iosiah, when hee heard from reading the Booke of the Law that was found, what great wrath of God was kindled against the people for their sinnes, to make them a desolation and a curse, he rent his cloathes, his heart melted, and his eyes poured out abundance of teares 2 King. 22. 19.. How did godly Mordechai and Hesther take to heart the decree gone out for the destruction of the people of God, and humble themselves with sack-cloth, fasting, weeping, and praying, crying with loud and bitter cries Hest. 4. 1.? When Ezrah heard of the great sinnes of the people, and foresaw some imminent judgement, hee rent his garment, plucked off the haire of his head and beard, and did neither eat bread, nor drinke water, but mourned ex­ceedingly Ezrah 9. 5.: The Prophet Esay foreseeing the cap­tivitie of Gods people, said, Turne away from me, I will weepe bitterly, labour not to comfort me, because of the spoiling of the daughter of my people Esay 22. 4.: Our Prophet exceeded in this, who thus complained, My bowels, my bowels, I am pained at the very heart, mine heart maketh a noise in mee, I cannot hold my peace, because I have heard the sound of the trumpet, and alarum of warre, destruction upon destruction is cried Ierem. 4. 19.; and wished, Oh that mine head were wa­ters, [Page 29] and mine eyes a fountaine of teares, that I might weepe day and night, for the slaine of the daughter of my people Ierem. 9. 1.: And againe, Let mine eyes run downe with teares, night and day, and let them not cease, for the virgin daughter of my people is broken with a great breach, and a very grievous blow Ierem. 14. 17.: The Prophet Ezechiel, upon the same occasion, seeing the An­gels destroying Gods people, feil on his face, and cried, Oh Lord God, wilt thou destroy all the residue of Israel, in pouring out thy furie on Ierusalem Ezech. 9. 8.? Our blessed Saviour wept, when hee prophesied the destruction of Ierusalem Luk. 19. 41.. The blessed Apo­stle protesteth the continuall heavinesse and sor­row of heart, for the miserie of Gods people Rom. 9. 2.: and forewarned the Philippians with teares, of the g Philip. 3. 18. evill to come. By which cloud of witnesses, out of the old and new Testament, our doctrine is suf­ficiently confirmed, viz. That when Gods anger is seene, and some great judgement to befall Gods people is foreseene, Gods true servants are great­ly affected therewith, and labour to prevent it. It being then most cleere that it is so, let us now pro­ceed to consider the reasons thereof, why it is so, and why they are thus affected.

The first is, because there is nothing so sweet 1. Reason. Gods love. and deare unto them as Gods love and favour, no­thing doth so much affect them with joy as the sense thereof. I say againe, Gods children are men and women, and subject to passion, as others, and are glad of the comforts of this life: but this is the glorious and unspeakable joy wherefore Da­vid prayeth, Lord lift up the light of thy countenance [Page 30] upon us Psal. 4. 6.; and thrice in one Psalme the Church prayeth, Cause thy face to shine, and wee shall be sa­ved Psal. 80. 3. 7. 19.; Yea, the greatest blessing the Priest could pronounce was, The Lord blesse thee and keepe thee, the Lord make his face to shine on thee, and be gracious unto thee, the Lord lift up his countenance upon thee Numb. 6. vlt.. And no marvell, for David saith, that in Gods fa­vour is life Psal. 30. 5.. And if Salomon say, The favours of an earthly King be as a cloud of the latter raine, what is Gods? Prov. 16. 15. What more urged by the Apostle than this pleasing of God, as, Offer up your bodies a living sacrifice, holy and pleasing unto God Rom. 12. 1.: and he saith this is a maine thing, wherein the hap­pines of single life consisteth, the unmarried careth how he may please the Lord 1 Cor. 7. 32.; and S. Paul prayed for the Colossians, that they might walke worthie of the Lord, to all pleasing of him Col. 1. 10.; and biddeth chil­dren obey their parents in all things, in the Lord, for this is well-pleasing to the Lord Col. 3. 20.; and calleth almes, a sacrifice acceptable and well-pleasing unto God Philip. 4. 18.; and beseecheth the Thessalonians, so to walke, as they may please God 1 Thess. 4. 1.. Oh, doe good children finde such comfort and content in the good fa­vour Simile. and pleasure of their parents; wives, of their husbands; servants, of their masters; and sub­jects, of their Kings? how much more true joy, content and comfort, doe Gods children finde in Gods favour and good pleasure? So as if hee be well pleased, they care not though all the world be offended. And as nothing is so sweet and joy­full, E contrario. and highly esteemed and prized as Gods fa­vour, and doth even ravish the heart with joy un­speakable [Page 31] and glorious: so there is nothing so bit­ter and grievous, as sense and appearance of Gods anger: Who (saith Moses) considereth the power of his wrath? Psal. 90. Oh it is a powerfull wrath indeed, as Hezekiah and David say, It crusheth and breaketh the bones, it woundeth and killeth. If the wrath of a King, who is but a mortall man, be as messengers of death Prov. 16. 14.: what is the wrath of the King of Kings? Oh (saith David) when thou tur­nedst away thy face I was troubled Psal. 30. 7.; and Solomon said, A wounded spirit, who can beare Prov. 18. 14. No rare thing, that two may be in one bed, and the one in Hea­ven, and the o­ther in hell, on earth.? Oh it is the sense of Gods anger troubleth, woundeth, kil­leth, is the hell on earth, at the appearance where­of, Gods children are so affected, mourne and cry.

The second reason is, because (next unto God) Gods Church and people are dearely beloved, of all the true members thereof, as being the people 2. Reason. They love his Church. that God hath redeemed with his bloud Acts 20. 28., entred into perpetuall league and covenant with, yea, the spouse of Christ, Ephes. 5. 32. and therefore it wonderfully affecteth Gods servants with griefe, and maketh them cry, when they foresee any judgement or miserie befall them; the rather be­cause Amplifica­tion. in the miserie of Gods Church, Gods glory seemeth to be stained; whereof they are so zea­lous, that rather than that should happen, Moses wished to be blotted out of the booke Exod. 32. 12.; and S. Paul to be separated from Christ Rom. 9. 3. Examples.. Oh how father Eli was afflicted at the report of heavie newes, when one told him, that Israel was fled before the Phi­listims, his two sonnes slaine, and the Arke of God taken! It strucke him dead at heart, he fell back­ward [Page 32] from his seat, and broke his necke 1 Sam. 4. 18.; and his daughter in law hearing the same newes, pre­sently fell into the throwes of travaile, and being delivered of a sonne, called his name Ichabod. When zealous Nehemiah heard how the people of God were in great affliction, Ierusalem broken downe, and the gates burnt with fire, he could not containe himselfe, but sate downe and wept, and being the Kings Cup-bearer, (and as much as his office and life was worth, to appeare sad, and hee never had beene so before) yet now he could not hide it, his countenance bewrayed it, the King tooke notice of it, and asked him, Why is thy coun­tenance sad, Nehem. 1. 3. 11. 2. 1, 2, 3. seeing thou art not sicke, this is nothing else but sorrow of heart? Oh the ruines of Ierusa­lem lay at his heart; which also made the people of God so imprecate themselves, If I forget Ierusa­lem, let my right hand forget her cunning, yea, let my tongue cleave to the roofe of my mouth, if I preferre not Ierusalem to my chiefestioy Psal. 137. 5, 6..

The third and last reason (whereof flesh and bloud are more sensible, than the two former) is, 3. Reason. Wrapping in the same judgement. That the godly may be wrapped with the wicked▪ in the same temporall punishment: and therefore when they see it comming, they are much affe­cted, and labour to prevent it. I say againe, how­soever God is marvellous, in commonly provi­ding Confirmation By Examples. for his children, before a judgement come, (as we shall heare more hereafter) yet many times even the godly are wrapped with the wicked, in the same temporall punishment, and therefore are so affected. Shall we condemne all that perished [Page 33] in the waters Gen. 6. 7. 21. 22.? and all that were consumed with fire Gen. 19. 25.? God forbid: If yee doe, yet know, that though all were not guiltie of the sinne, of making and worshipping the golden Calfe, yet it endan­gered all; Let mee alone, saith God, and I will ut­terly consume them, and blot out their name from un­der Heaven Exod. 32. 10. Deut. 9. 14.: for Achans sinne, Iosuahs armie is put to flight, and many slaine Iosh. 7. 4.; for Sauls sinne in killing the Gibeonites, there came a famine upon the land for three yeeres together 2 Sam. 21. 1, 2, 3.; and you know, for that great villanie committed by the in­habitants of Gibeah, in abusing the Levites Con­cubine, not only vengeance came upon the Citie, wherein it was committed, but upon all the Tribe of Beniamin, because they delivered them not up to be punished, but rather would seeme to defend them; yea, not only upon that Tribe which might seeme justly accessarie, but upon the inha­bitants of Iabesh Gilead, because they came not up to the warre, to see Gods judgements execu­ted upon those wicked men Iudg. 19 20, 21.. Let him that rea­deth that story, consider how farre the judgements of God may extend themselves, towards all such as are not affected with Gods anger, and doe not to the uttermost of their power endevour to pu­nish sin. This was it, made all the people of Israel so much afraid, when they heard how the Reube­nites, Gadites, and halfe the Tribe of Manasseh, had erected an Altar on the other side Iordan, and supposed it had beene to offer sacrifice on; their Commissioners told them, if they did so re­bell against the Lord, the next morrow, the Lord [Page 34] would be wroth with all the Congregation of Israel Iosh. 22. 18.. If then the zeale of Gods glorie, and love to Gods people will not move, yet the love to ourselves and estates, may move us to mourne for sinnes and abominations of the land, and to take great­ly to heart, the tokens of anger, and threatnings of judgements, because wee also may be wrapped up in them.

But mee thinketh I heare some say, such is Sa­tans Obiect. malice, and bloudie murtherous desire, to have Gods judgements generall, and therefore dulleth the spirits of Gods children thus; Alas what profit will it be for me to mourne and afflict my soule? if the judgement come, I and mine, all we are, and have, shall be wrapped up in it, as well as those who take nothing to heart, but live joy­fully; and therefore let us even eat and drinke, and let God doe his will.

Oh fainting soule, be not abused and deceived, Sol. step up for thy part into the breach, to stay Gods wrath Ezech. 22. penult.; seeke the Lord amongst the meeke of the earth Psal. 76. 9.; for Sions sake hold not thy tongue, and for Ierusalems sake give God no rest Esay 62. 6.; bee one of his remembrancers day and night, in all thy supplications and prayers hold up thy hands against Satan and Antichrist, and bee thou to the uttermost of thy power an enemie to all the ene­mies of the Church, and helpe the Lord Iudg. 5. 23., and his people against them, with prayer, prease, and push of pike (if thou beest thereunto called) and crie mightily unto God for helpe in this, that God would generally open the eyes of all men to see [Page 35] our sins, and the judgments thereby deserved, that all mens hearts may melt into teares, (as Iosiahs did in the like case 2 Kings 22. penult.,) and that all (as one man) may goe out and meet the Lord by repentance, before his decree bee executed upon us. Yea, if none shall joyne with thee, but in this case thou mayest complaine with Eliah, that thou art left alone 1 Kings 19. 10., yea so farre from helping, as that they doe mocke and discourage thee, as David complai­ned, For thy sake I have borne reproach, and shame hath covered my face: when I wept, and chastened my soule with fasting, that was my reproach, I put on sack­cloth, and became a proverbe, they that sate in the gate spake against me, and drunkards made songs of me Psal. 69. 7.; yet for thy part still wrestle with God Gen. 32. 26.; the prayer of one righteous man availeth much with God, if it be fervent Iam. 5. 16.; one Moses stood in the gap Psal. 106. 23.; and one Phinehas turned away the wrath from all Is­rael Numb. 25. 11.; Phinehas prayed, and the plague stayed; and Lot by his prayer saved Zoar, Gen. 19. 22. But how ever God dealeth, thou shalt bee sure to Comfort. deliver thine owne soule Ezech. 14. 14.; God hath a tender eye to all such as are affected at the testimonies of his anger. Before the six destroying Angels are sent forth, one clothed in linnen, with a writers inke-horne by his side, is bid go thorow the midst of the Citie, & set a marke upon the foreheads of all them that sigh, and crie for the abominations of Ierusalem: then are the Angels sent forth to destroy, but yet with this charge, Come not neere any man on whom is the marke Ezech. 9. 4.. And againe, before the foure destroy­ing Angels, went forth an Angell, having the seale [Page 36] of the living God, cried to them with a loud voice, Hurt nothing, till we have sealed the servants of our God in their foreheads Rev. 7. 3.. Before the floud come, God will provide for Noahs safetie, he will not only direct him to prepare an arke, but him­selfe wil see him in, yea and shut him in himselfe Gen. 7. 16., would not suffer or trust any other to doe it, but would have the locking and sealing of the doore with his owne hand: and shall Lot perish in So­dome, whose righteous soule had beene so vexed with their uncleane conversation? No, no, he shall have warning to be gone, yea if hee stay too long, they will take him by the hand, and draw him a­way: neither can they doe any thing, till hee bee safe in Zoar Gen. 19. 22.. And histories report, that before the last and finall desolation of Ierusalem, there was a voice heard amongst the Christians, Goe forth to Pella, goe forth to Pella; which so soone as ever the Christians had done, and that they were safe there, the Citie was sacked, and the wrath of God poured out upon it to the uttermost 1 Thess. 2. 16.. You have heard how God advanced Daniel in Baby­lon, and miraculously delivered him out of the Lions den Dan. 6. 22., and the three children from the fierie furnace Dan. 3. 27.: But what need wee goe further than our present prophesie for the clearing of this point? Doth it availe Ieremie, that he hath so bit­terly wept, mourned and lamented, and prayed unto God? Yes, yes, because hee had beene so faithfull, God provided well for him, for Nebu­chadnezzar himselfe gave charge to Nebuzaradan his chiefe steward, to looke well to Ieremie, and [Page 37] doe for him as he would, and let him goe whither he would; and indeed he did so, putting him to his choice, whether he would goe to Babylon and re­ceive kindnesse there, or stay in Iudah: and because he desired rather to stay in Iudah, hee gave him vi­ctuals and a reward, and let him goe whither hee would Ier. 40. 2, 3, 4, 5., so as he found a great deale more favour from the enemies, than hee did from his owne Princes and people. Yea (and worthie to be no­ted) Ebedmelech, who had spoken good to the King, and beene a meanes to deliver him out of the dungeon, God promised him his life for a prey, Ierem. 39. ult. And Gedaliah, whose father Ahikam had beene his great friend, and saved his life, Ier. 26. ult. And Baruch his Scribe, and others that feared God, and had beene Ieremies friends, and encouragement, even these had their lives given for a prey, were left behinde in the land, and Ge­daliah the sonne of Ahikam, made their governour in Mizpah Ierem. 38. 7. 39. 15. 26. 24. 40. 5..

Oh thus the Lord hath many wayes to deliver his out of troubles and miseries, and hee will doe it, if it be for his glorie and their good; if other­wise, Vse. hee be pleased to wrap them up in the com­mon calamitie, yet even that shall turne to the fur­therance of their salvation, and God will so en­rich them with patience and comfort in assurance of Gods love, that in such miserie, they shall bee most happie. How ever things goe, it shall bee well with the just.

The Doctrine being thus confirmed, the rea­sons Testimonies. thereof rendred, and objection against the [Page 38] practise thereof removed; it now followeth to consider what are the testimonies, whereby Gods servants doe witnesse to others, and specially to God, and their owne soules, that they are amongst the small number of such as doe take Gods anger and judgements to heart:

And they are of two sorts, viz. common to all Division. Gods good servants, and speciall or proper to Common. some sorts of them: the common testimonies are of two sorts, private and publike; private testi­monies Testimonies pri­vate. are praier, and intercession, helped with fasting and humiliation, that so they may pray the more fervently, and cry mightily unto God to spare his people. No sooner did God reveale to Abraham, his purpose to destroy Sodome, but he fell instantly to praier, and most vehemently importuned him to spare them Gen. 18. 22.. When did God ever manifest to Moses his conceived anger against his people, and threatned a judgement, but Moses was downe on his face crying to the Lord, con­tending with him, and urging of him, for his name and glory, grace and goodnesse, mercies, promi­ses, oath, and covenant, to forgive and spare Deut. 9. 18.? When Nehemiah heard of the misery of Gods people, and Ierusalem, he sate downe and wept, and fasted, and prayed, before the God of heaven Neh. 1. 4.: The second are more publike, and are either of gesture, as in Nehemiah, or words, when every 2. Testimonies publike. man and woman, according to their places and gifts, doe call on others, of their families, or neigh­bours, to humble themselves, and seeke to pre­vent the judgement threatned. So Mordechai, [Page 39] (when he heard of the bloudy Decree that was passed) was not contented to put on sackcloth and mourne in secret, but went into the midst of the City, and cried with a loud and bitter cry, and made it knowne to Hesther, and Hesther would have all the Iewes in Shushan to fast too Hest. 4. 1. 16.. The Prophet saith, All such as feared God, stirred up one another, by speaking often to one another, saying, feare the Lord Malac. 3. 16.. This is it the Apostle aimeth at, Exhort one another daily whilst it is called to day, lest any of you be hardened through the deceitfulnesse of sinne Heb. 3. 13.: and provoke one another to love and good workes, Heb. 10. 24. And so the shipmaster wake­ned Ionah, and bade him call upon his God, Iona. 1. 6.

The more proper and speciall testimonies, con­cerne Proper testimo­nies. two sorts of Gods servants, viz. the Mini­ster and Magistrate. The faithfull Minister of 1. The Ministers. God, testifieth that he taketh to heart the anger of 1. Giving war­ning. God, and threatned judgement, by three things. First, by lifting up his voice like a trumpet Esay 58. 1., and giving warning, for which purpose they have the titles of Seers 1 Sam. 9. 9., and Watchmen Esay 62. 6., I have set watchmen upon thy wals, O Ierusalem. They must have eies in their heads, and from their watch­tower, As the sleepie and carelesse watchman is hanged, that gi­veth no warning, so the Minister must answer for bloud of soules. see anger and judgement afarre off, and like faithfull watchmen, from the wall, give war­ning to the City, as soone as ever they descry the Lord comming against his people. Secondly, they must labour by their Ministery, to bring the people to repentance, that so Gods wrath may be 2. Preach repent. pacified, and judgements prevented; and to that end, they must faithfully reprove them for their [Page 40] sinnes, and let them see the hainousnesse of their transgressions, and call earnestly upon them for repentance. Thus did Noah before the floud, Lot before the burning of Sodom, the Prophets Isay, Ieremy, Ezechiel, Ioel, before the Captivities: Rent your hearts and not your garments, and turne to the Lord your God, Ioel 2. 13.: thus did Christ and Iohn Baptist before the finall destruction of the Iewes, Repent, repent, Except yee repent yee shall all perish Luk. 13. 3.: Now is the axe laid to the root of the tree; and, O gene­ration of vipers, who hath forewarned you to flee from the anger to come? bring forth fruits worthy amendment of life Matt. 3. 7. 10.: yea thus have all Gods ser­vants done, that desire to be free from the bloud of all men Act. 20. 26.: for if they give not warning, the bloud is required at their hands Ezek. 3. 18., and therefore it behoveth them to bestirre themselves, that if it be possible they may save Gods people from the wrath to come, or at least deliver their own soules, and be found a sweet savour unto God, even in them that perish 2 Cor. 2. 15..

Thirdly, it is the faithfull Ministers duty to be very tenderly affected towards all such as mourne Thirdly, preach comfort. in Sion Esay 61. 3.; and with David are afraid of Gods judgements Psal. 119.; they must be sure to speake a word in due season to such as are weary Esay 50. 4.. God gave the Prophet Isay a charge, to speake comfortably to the heart of Ierusalem Esay 40. 2.. And hence it is that the Prophets, Christ, Iohn Baptist, and the Apo­stles, did ever interlace reproofes and threatnings, with heavenly comforts, to prepare them for times of triall and tentations; that howsoever [Page 41] they lived amongst the wicked, and some great judgement and generall might come, yet come what will, it should goe well with them; yea let vs Ministers be assured, the Lord will require as strict an account of us, how we have cheared and comforted the godly, as that we have reproved and threatned the wicked.

And I say upon this occasion, in the word of the Exhortation. Lord, Be of good comfort all godly Magistrates, 1. To Magi­strates. and Governors, if your hearts be set aright to ad­vance Gods Religion, and holy Gospell of Christ, and to suppresse and beat downe Atheisme, Pope­rie, and all wickednesse, whereby Gods anger is kindled, and heavie judgements procured. Be 2. To Ministers. of good comfort yee Ministers of Christ, that watch and warne Gods people, having continuall sorrow and heavinesse Rom. 9. 2. to see their sinnes, and being farre off from serving the time, and flatte­ring them, saying, Peace, peace, when there is no peace Ierem. 6. 14., but faithfully reproving them for all their sinnes, and earnestly calling on them for repen­tance. And be of good comfort, all yee people, 3. To all godly ones. whose hearts are broken with godly sorrow, to see the sinnes of the Land; and you that strive to keepe your selves unspotted of the world Iam. 1. ult., and to walke worthy the Gospell Ephes. 4. 1., and such great mercies as God vouchsafeth; and humble your soules be­fore God privately in fasting and praiers, and so farre as you can (and is lawfull) labour to draw on others in the like practise of piety: know that you are sealed and maintained of God; assure your selves the eie and hand of God are on you for [Page 42] good Nehem. 2. 8.; his compassions shall not faile Lament. 3. 22.; the hils shall sooner remove out of their places Esay 54. 10.; than his mercy can be removed from you; his covenant with day and night, shall sooner be broken, than with you Ierem. 33. 20.; you are written upon the palmes of his hands, and are ever in his sight Esay 49. 16.; and either God will be pacified, and spare for your sakes; or (as he knoweth best) will provide for you, either take you to himselfe, that you shall not see the evill to come Esay 57. 1.; or what­soever evill come, his good Angels shall guard you, his spirit support you, his grace be suffi­cient for you, he shall enrich you with peace, pa­tience, and joy, and in good time, make an end of all misery, and set the crowne of immortall glory on your head.

The second duty particular, is for the chiefe 2. To Magi­strates. Magistrate to command such as are subordinate and inferiour, to see execution; these are to testi­fie, how greatly they are affected with tokens of Gods wrath, and appearance of judgements, by labouring to reforme sinne, and enjoyning fa­sting, and humiliation, for pacifying of Gods an­ger, and preventing of judgements. Thus did Moses, Ioshuah, David, Iehoshaphat, Nehemiah, He­sty King of Ninivie. It would aske too long a time, to shew you how wonderfully God hath beene appeased, and how strangely judgements have beene prevented, by this most godly and Christian exercise: the Scriptures are plentifull in this point. Yea it is registred, that even Ahab, only thereunto moved with a base feare of judge­ment threatned, and but fasting and wearing [Page 43] sackcloth in hypocrisie, God deferred the judge­ment untill his sonnes daies 1 King. 21. 27.. Oh what a bles­sing did this Land receive hereupon in Ann. 1588. I am perswaded, never any did humble them­selves before the Lord, in true fasting and praier, but found a blessing from heaven thereon. Oh that I could but perswade you to make triall hereof, and to prove the Lord herein: I assure my selfe, God is the same loving God, as ready now as ever, most graciously to answer the soule that setteth it selfe aright to seeke God, by such waies and meanes as he hath prescribed.

Now let us come and make application of these things to ourselves. That God hath many waies Application. testified his anger and displeasure, and not only threatned, but also in some measure executed his judgements, who so blinde as seeth not? But how Examination. are men and women affected herewith? Doe we, in the conscience of our sinnes, judge our selves Sight of sinne. unworthy of any common blessing, peace, food, Vnworthinesse. sleepe, apparell; and most worthy of all those heavie judgements, which either he hath threat­ned, or executed on any others? Are we afraid of Gods judgements, and specially of those that Feare. are spirituall? I say againe, of those that are spiri­tuall, and most dreadfull? Doe we grieve excee­dingly Sorrow. and mourne in our soules, that we have so justly offended God, and purchased his anger and displeasure, and to have the very floudgates and all the sluces of his judgements drawne up, to our utter overthrow and destruction? Doe we bend our selves with all our strength to pacific Prevention. [Page 44] God, and prevent his judgements? And to that end, doe we with full purpose of heart, resolve to forsake our owne knowne sins? and to put in pra­ctise all holy purposes and vowes? to reforme pre­sently whatsoever we know to be amisse in us? and to shew forth more true zeale of Gods glory, and the power of godlinesse in our lives, than we have done? Doe we poure out our soules in in­stant praiers and supplications, with sighs and groanes unto God, for ourselves and his Church? and as our callings and gifts enable and give leaue, doe we stirre up and provoke others to doe so?

If this be so, it is happy, and I cannot but comfortably assure myselfe, there are thousands Consolation. and ten thousands that doe so; yea how abun­dantly have men and women in this Land, in this Countrey, and in this City, declared their love to the Gospell, and compassion to the poore distres­sed Saints that professe it? which, I doubt not, but God hath registred in his booke, and will, in his good time, remunerate with a large recompence of reward; and I trust we shall yet see Ierusalem in prosperity, and peace upon Israel. How ever it please God to deale, yet all such shall finde grace, mercy, and peace with God; let such cast their care on God, for he careth for them.

But let me lament, that there are too too many amongst us, Atheists, Papists, prophane and irre­ligious Lamentation. persons, as senslesse as blocks and stones of their sinnes, Gods anger, and Gods judgements: who being called to weeping and mourning, bald­nesse, [Page 45] and girding of sack-cloth, make songs on those that doe so, Psal. 69. Doe-slay oxen, and kill sheepe, and for their parts, eat flesh, and drinke wine Esay 22. 12.. Tell them of the afflictions of Gods people, they sit drinking still, let Shushan bee in never so great per­plexitie Hesth. 3. ult.; yea, eat the calves out of the stals, and lambs out of the flocks, drinke their wine in bouls, an­noint themselves with best ointment, and invent to themselves instruments of musicke, like David, but are not sorrie for the afflictions of Ioseph Amos 6. 6.. Yea, I would there were not too many Edomites, who rejoyce in the calamitie of the Church, and say, There, there, so would we have it, persecute and take them, there is none to deliver them, there is no helpe for them in God, Downe with it, downe with it, even to the ground Psal. 137. 7.; who would be glad that all religion, and the professours, were utterly ruined and rooted out, and all as prophane as themselves. Tell them of their sinnes, they doe not know any such things, nor beleeve that any are better than themselves. Threaten them with judgements, pestilence, famine, sword, they make a mocke, Let us eat and drinke, for tomorrow we shall die Esay 22. 14.; The Prophets words are but winde, tomorrow shall bee as to day, and much more abundant, Esay 56. ult. Or else desperately say, Let God hasten his worke, even his great worke, that wee may see it Esay 5. 19.; Or else presumptuously say, I shall have peace, though I walke in the stubbornnesse of mine heart, and adde drunkennes to thirst, no evill shall happen to me Deut. 19. 19.. Others are secure, for They have made a covenant with death, and are at agreement with hell, when the [Page 46] overflowing scourge shall passe thorow, it shall not come neere them, they have made lies their refuge, and under falshood have hid themselves Esay 28. 15.. O­thers are angrie with the Prophets that threa­ten, as they accused Ieremie to the King, that the world was not able to beare his words, that hee discouraged the people, and was never well, till he was in prison, Ierem. 38. 4. Thus they put off the evill day farre from them, and approach to the seat of iniquitie, going from evill to worse, with­out all feare of God or man, hating to bee re­formed.

Oh prophane Atheists, Belly-gods, and World­lings, Conclusion. know that it is not for your sakes that God spareth, it is for his servants sakes, amongst whom yee live, that yee enjoy so large a share in many good blessings of God; such as yee despise and make a mocke of, yea extremely hate and perse­cute, are they, that stand in the breach, and turne Commination away Gods judgements; but if our sinnes grow so full, and God make way for his fierie wrath, by taking away such, and that his judgements doe breake out, you shall not escape, nay you shall drinke deepe of the cup of Gods wrath, yea sucke and wring out the verie dregs of the same Psal. 75. 8.; you shall finde your staves to be but broken reeds Esay 36. 6., and all your shelter for defence, lying, falshood, and vanitie; shift and shuffle, and flie whither you will, you shall not bee able to flie from his ven­geance; though you could dig to hell (as the Pro­phet speaketh Amos 9. 2.) yet Gods hand would fetch you thence; though climbe up to Heaven, hee [Page 47] would pull you downe; though hide your selves in most secret caves, and under rocks and mountaines, yet even there shall his vengeance finde you out: flie whither you will, he will com­mand the sword, the pestilence and famine, to pur­sue you with terrour of heart, and trembling of conscience, the Lord will ever, and everie where, set his face against you for evill, and not for good, till hee hath rooted out your names from under Heaven, destroyed you from off the face of the earth, and cast you into hell, the place prepared for the Devill and all reprobate ones.

If therfore thou desirest to finde mercie and comfort, Repent, be sorrie for thy sinnes, mourne that thou hast displeased and offended God, trem­ble to thinke of his judgements, doe thy best en­devour to prevent them: for how soever it shall please God to deale, such and such only shall bee most happie. And so much for the second Do­ctrine. It followeth.

The third Doctrine is, That Gods faithfull ser­vants 3. Doct. are verie powerfull with God, and as his deare favourites, by their prayers, to prevent and turne away judgments and calamities, from them­selves and Gods people. This Doctrine I raise from the word (Pagarg) which signifieth to resist, or withstand, as Ierome translateth it [...] Ierom. Translat.; Non mihi obsist as, Doe not withstand me; for the word in native proprietie, intendeth a kind of force or vio­lence Impetum fecit. Pentoglott.. One place shall serve amongst many, for to enlighten this point: this word is used in the booke of Iudges, where Zebah and Zalmunnah en­treat [Page 48] Gedeon, Rise thou and fall upon us Iudg. 8. 21.; and is, by metaphor, frequently ascribed unto prayer; wher­in Gods servants use an holy force and violence unto God, in their deprecations; which thing also our English translation signifieth, Doe not (intercede) which is properly a Latine word, and signifieth to come betwixt Inter & cede.; and so to let, hinder, withstand, or prohibit the doing of a thing. As if God had more plainly said, according to the ori­ginall and Translations, I am purposed that this people shall be carried into Captivitie, and doe not thou by thy prayers come betwixt me and them, to let, hinder, withstand, or resist mee. The Do­ctrine thus naturally and properly raised, is well fortified and backed by many other, both posi­tive and exemplarie Scriptures. The Prophet Esay Confirmation complaining of the great want of prayers, doth it in this forme, There is none that calleth upon thy name, that stirreth up himselfe to take hold of thee Esay 64. 7.. First, observe how in times of greatest need, Gods Observ. servants may be so dull, as to have need of stirring up, like unto that elegant metaphoricall decompo­site of the Apostle unto Timothie, Stir up the gift of God. The graces of God being like fire, must ever and anon be russled and stirred up, else will grow cold, [...]. Oh stirre up your selves.

Secondly, being stirred up by prayers faithfull and fervent, men lay hold on God: And againe, I sought for a man among them, that should make up the hedge, and stand in the gap before me, for the land, that I should not destroy it Ezech. 22. penult.. Our Saviour speaketh of offering violence to the Kingdome of Heaven, [Page 49] and the violent taking it by force Matth. 11. 12.; wherein prayer hath a speciall part; for woe were it with many, if bodily strength carried it away, but the poorest and weakest Christian sicke in bed, and scarce able to breathe, yet by sighes and groanes may offer violence, and take Gods kingdome by force: and S. Paul beseecheth the Romanes, For the Lord Iesus Christs sake, and for the love of the Spirit, that they would strive with him in their pray­ers to God for him Rom. 15. 30.. He would have them pray, but not coldly and negligently, as the Papists mumbling and tumbling over their beads, when their mindes are wandring about earthly occasi­ons; but hee would have them strive with God, and put all their strength to it; yea, to strive to the shedding of bloud, as [...], Simul contendere. the word signifieth. Christ being in an agonie, his sweat was as it were great drops of bloud Luk. 22. 44. [...].. Thus for confirmation of this Do­ctrine, you have God and his Prophets in the old Testament, and Christ and his Apostles in the new. To this purpose, sweet are the sentences of some of the Fathers. An ancient one saith, When prayers joyne together in devotions, they doe (as it were) even band themselves together to en­counter God Quasi manu fa­cta Deum ambiunt orantes. Tertull. Apolog.. And another saith, The Saints have God so bound, that he cannot punish with­out their permission and licence Ligatum habent Sancti Deum, ut non puniat nisi per­misermt ipsi. Bernard. in Cantic. Serm. 30.. Loe, loe, the incomprehensible mercie and loving kindnesse of God, towards such as truly feare and serve him, making them in his goodnesse, in his bottomelesse goodnesse (I say) so powerfull and mightie with him, that their prayers are as it were bands to tie [Page 50] his hands, and as a wall against him, that hee can­not execute his anger (though most justly deser­ved) unlesse they will suffer him, and (as it were) stand out of his way. How may the consideration hereof make us exclaime, O Lord, what is man, that thou art mindfull of him, or the sonne of man, that thou regardest him Psal. 8. 4.! or (as Iob hath it) That thou doest set thine heart upon him, Iob 7. 17. Will you Examples. see how powerfull Gods Saints are with God by their prayers, (I meane not to obtaine great bles­sings, and doe great works, the Scripture is so full in this, I should finde no end) but (according to the Text and Doctrine raised) in preventing threatned judgments to themselves, or the Church of God. Take a few, selected out of many, for in­stance. When Iacob soresaw destruction threat­ned to himselfe, and wives and children, by his cruell and bloudie brother Esau, comming out against him with 400. men, then saith the Text, was Iacob greatly afraid and distressed, and falleth to prayer unto God for deliverance; yea, and with that fervencie, that hee is said to wrestle with God, and told him hee would not let him goe, till hee had blessed him Gen. 32. 7. 24.; and in the end, by his prayers and teares he prevailed Hosh. 12. 4.; and thereupon was his name chan­ged from Iacob into Israel, which signifieth a Pre­vailer with God: the evill he feared was removed, his brother that came out against him as fierce as a Lion, when they met, was as meeke as a Lambe; yea, hee confesseth hee saw his face, as the face of God Gen. 33. 10.. When the Amalekites came out against Israel, and threatned their destruction, Moses went [Page 51] up into the mountaine and prayed, and when hee held up his hands in prayer unto God, Israel pre­vailed; but when he let downe his hands, Amalek prevailed Exod. 17. 11. Plus precando, quam praeliando.: which sheweth, that the push of Moses prayers, did more than the pikes of all Israel be­sides. When againe, for that great sinne of wor­shipping the golden Calfe, God, before hee signi­fied to Moses his purpose to consume them, and blot out their names from under Heaven, bade him let him alone; yet Moses by prayer prevailed with God, for pardon of their sinne, and conti­nuance of his favour Exod. 32. 10. 14.; whereof David speaketh thus, He said he would destroy them, had not Moses his chosen stood before him in the breach, to turne away his wrath Psal. 106. 23.; where he compareth Moses to a valiant Captaine, who when besieging enemies have made a breach in the wall, & the Citie is like to be lost, steppeth up into the breach, and defen­deth it, which Moses did by the power of his pray­er, and turned away Gods wrath from his people. Againe, for the children of Israels murmuring against Moses and Aaron, the plague beganne a­mongst them, and there died foureteene thousand and seven hundred, wherefore Moses comman­ded Aaron, quickly to take fire from the Altar, and put on incense, and stand betwixt the living and the dead, and so the plague ceased Num. 16. 41. 46.; whereof in the Wisdome of Solomon we have an excellent pa­raphrase, and fitting our purpose: the blamelesse man made haste, and stood forth to defend them, and bringing the shield of his Ministerie, even praier & the propitiation of incense, he set himselfe [Page 52] against the wrath, and overcame the destroyer Wisd. 13 21.; the words in the Greeke Text are verie significant, [...], propugnavit, hee fought valiantly; hee brought forth, [...], Arma Mini­sterij, the weapons of his Ministerie, and [...], he resisted wrath, non vi, sed precibus: all the cre­ated powers in heaven and earth cannot resist God, yet may a poore man, by the power of his prayers, turne away Gods wrath, and procure an undeserved blessing, and remove a most just de­served punishment. As the young infant more prevaileth with the father or mother by a teare, Simile. than the strength of arme; so God pitieth us as a father Psal. 103. 13.; hath more compassion than a mother Esay 66. 13.; he cannot but fulfill the desires of such as feare him Psal. 145. 19.. David saw the Angell stretching his hand out upon Ierusalem to destroy it, and yet by praier prevailed with God to spare it; who said to the Angell, It is enough, stay now thine hand 2 Sam. ult. 16, 17.. In that great tempest by sea, when there was no hope of life, yet Paul prayed, and God gave him the lives of all that passed, being to the number of two hun­dred threescore and sixteene soules; so as though they made shipwracke, and with the violence of the sea the ship was broken to peeces, yet not one soule was lost, all came safe to shore Acts 27. 24. 37. ult.. And if the praiers of one be so powerfull with God, how much more the praiers of many being united? Let Hesther, and Mordechai, and the Iewes, fast and pray, and then commeth most wonder­full deliverance to Gods people, and destruction to their enemies Hesth. 4. 16, 17.. Doth there come up an huge [Page 53] multitude of Moabites, Ammonites, and Mount Seir, against King Iehoshaphat? let but him pro­claime a fast throughtout all Iudah, and let them pray, and God will make their enemies destroy one another, and he and his shall looke on, and only sing and praise God 2 Chron. 14. 9, 10.. Oh Peter is in prison, a great calamity is thereby threatned to the Church, but if the Church make praiers to God for him, the Angell of the Lord came, with great power and glory into the prison, and brake off Peters chaines, opened the prison doores, yea and made the iron gate open of it owne accord Act. 12. 7.. Loe how the praiers of Gods children are stron­ger than fetters and gates of iron. Yea Christ is gone on high, and hath left his Church; what is now to be done? let them continue in praier, and doe their duty: after the Holy Ghost commeth, as this day witnesseth; which, and much more, that might be said to this purpose, doth abundantly confirme your raised Doctrine, viz. That Gods faithfull servants by their praiers, are powerfull with God, to turne away and prevent threatned and imminent judgements, to themselves or the Church of God: which made zealous Luther say, There is nothing omnipotent under God, but faithfull praier Oratio fidelis omnipotens, Luth. Est quedam onmi­potentia precum. Alstedius System. Theolog. lib. 4. cap. 2.: This commandeth all things, in heaven, earth, hell; in all the elements, aire, fire, earth, water. But it would not be amisse to search, that we may know the reasons, why the praiers of Gods servants are so powerfull with God, and they are principally these two, viz.

First, our praiers are not our owne, as the Reasons. [Page 54] worke of our reason, will, affections, or any thing 1. Gods spirit. that is naturall in us, but the operation of Gods owne Spirit in us; For as for us, we know not what to pray as we ought, but the spirit it selfe maketh re­quest for us Rom. 8. 26.: and againe, It is the spirit of adop­tion, whereby we cry Abba Father Rom. 8. 15.. In nothing is there so evident demonstration of the spirit of God, as in zealous praier. To which purpose Gregory hath an excellent saying, The Saints re­ceive from God, what they oppose to his blowes, and, as I may say, from him it is, whereby they lift up themselves against him, and whereby they are enabled to resist him Ab ipso accipiunt, ut contra impetum percussionis ejus op­ponantur: atque ut ita dixerim, cum ipso Deo se erigunt contra ipsum. Greg. mor. lib. 9. cap. 12.. Iacob wrestled with God & prevailed, but it was God gave him the strength so to doe; now God cannot but acknowledge the worke of his owne Spirit, and therefore, we know that whatsoever we aske of the Father accor­ding to his will, he heareth us 1 Ioh. 5. 14.; and our Saviour hath said, Whatsoever yee shall aske my Father in my name, he will give it you Ioh. 16. 23.. But the praiers of Turkes, Iewes, Idolaters, Heretikes, Infidels, Hy­pocrites, are of no power with God, because such are not made by the Spirit of God; the praiers of a wicked man are abominable, and turne into sinne; no more accepted of God, than if he cut off a dogs necke Esay 66. 3.; God hath threatned, that though such doe multiply their praiers, hee will not heare them Esay 1. 15..

The second reason hereof, is Gods owne free 2. Gods free love. love and mercy, who is pleased to make all the faithfull his favourites, so as Haman, nor any fa­vourite, could ever doe so much with those Mo­narchs [Page 55] and Kings, that have set their love upon them, as the least of Gods Saints may doe with the Lord: for if earthly Kings be exceedingly offended, favourites must give way, Hamans face must be covered, he shall never see the Kings face any more Hest. 7. 8.: But though God be angry, and have mustred his Armies, yea and besieged, and battered, so powerfull are Gods servants, that they can stand up in the breach, and by their praiers turne away threatned judgements. Oh who would not be such a Kings favourite! who cannot deny any thing, which is for his glory, and their true good? The more I thinke on this, the more I am astonished, that man, poore, mise­rable man, weake, sicke, diseased, vile and abomi­nable in his owne eies, despised of others, yet should be such a favourite to the King of Kings: Oh the free mercy and love of God! How should the consideration hereof ravish us?

This being so, when the sinnes of a people are full, and when the Lord is purposed to bring a judgement upon a people, hee commonly ma­keth way thereunto. As an earthly King purpo­sing to doe a thing which he knoweth is displea­sant to his favourite, who would hinder him in it, will make way, by sending him out of the way, or forbidding him to speake, or some way taking him off: So the Lord, sometimes by taking to him­selfe, 1. Restraint Death. and calling out of this world, such as else would stand in the gap; whereof the Prophet Esay thus speaketh; The righteous is taken away from the evill to come Esay. 57. 1.. Thus God tooke away [Page 56] good King Iosiah, that in his sonnes daies he might bring the threatned evill upon the Land 2 Chron. 34. 28..: And God tooke good S. Augustine, when his City Hip­po was besieged by the Vandals, that he should not stand in the breach for them Moritur B. Au­gustinus in urbe Hipponae, cum à Vandalis obsidere­tur, temporibus Theodosij Iunioris, Anno Dom. 430. Sixt. Senens. lib. 4. 2. Restraint..

Or if he suffer them to live, he restraineth them from praier, as here he did our Prophet; and re­buked Samuel, How long wilt thou mourne for Saul, seeing I have reiected him from reigning over Is­rael 1 Sam. 16. 1.. Or else he takes away the spirit of praier, and doth suffer it to be dulled, as that they cannot pray fervently; as Esay complained that no man did stirre up himselfe Malū, orationem, ejusque vim amo­vere. Castro. in Ierem. pag. 73. to lay hold on God, but as it were grew weary.

As then it is a most comfortable thing to see godly men to live, and to see men zealous in preaching, praying, and serving God; as when a storme commeth, to see all men betake them­selves to their tacklings, as the Prophet saith, to stirre up them selves to lay hold on God: so is it a fearefull thing to see the righteous taken away by death; or such as have beene zealous, to become cold, carelesse, and negligent, set all at six and seven, let others care whom it doth more con­cerne, and so post it over from one to another. For hereby God even maketh way to the execu­tion of some great judgement, by removing such as might stand in the breach, and stop his course.

And verily, herein lieth no small part of our feare, that within these few yeeres past, God hath Application. taken away a great number of his faithfull ser­vants, [Page 57] both Magistrates, Ministers, and Christian people; and howsoever in his mercy, he hath left a remnant, some few Noahs, and Lots, Nehe­miahs, and Esaies, that being sensible of Gods judgements, doe warne this secure and unthank­full world, lift up their hearts and hands with Mo­ses against Amalek, make intercession with faith­full Abraham, mourne for the abominations of the Land, wrestle and weepe with Iacob, (other­wise we had surely beene made long agoe as So­dome, and like to Gomorrha Esay 1. 9.) yet alas, what are these amongst so many prophane, carelesse, and secure sinners? and how are these scorned and derided, disgraced and discouraged, how are such for signes and wonders in Israel, Esay 8. 18. and ge­nerally wished they were taken out of the way, as those that trouble the world, and if it were not for them it would be well, and we should have merry times. Oh unthankfull world, oh wret­ched and unthankfull world, that wilt not ac­knowledge, but hate and persecute such as stand in the breach, and resist God! Well know, if ever all the Noahs be is the Arke, and all the Lots out of Sodome; if all these swallowes have once taken their flight there will come the coldest and wo­fullest winter, that ever the Church amongst us felt and endured. But of this more anon. Let us now proceed to the uses of this Doctrine, where­of the first is.

Seeing Gods servants are powerfull with God, 1. Vse. to prevent judgements threatned to themselves and others, and seeing Gods judgements are not [Page 58] [...] [Page 59] [...] [Page 58] only threatned to our selves, and in fearefull measure executed, specially on our brethren in other Countries; let us practise this Doctrine, stirre up our selves, by most humble, hearty, and devout praiers, to lay hold on God, and as it were resist him in his course, and not let him goe till his indignation be overpast. Doe you pro­fesse your selves the servants of God, and will you not doe this? Doe you beleeve, God will heare your praiers, and yet will yee not pray? Oh be not wanting to your selves, and to the Church of God in this! In some things, Kings and Princes may doe the Church of God good, wherein subjects cannot; in other things Mini­sters may doe that good, which common Christi­ans cannot; in other things rich men may doe that good, that poore cannot; in other things strong and able men may doe that good, which weake, and feeble, and impotent cannot; yea in many things men may doe that good, which wo­men cannot; but in this, all men and women, may doe alike good, by praier for the good of Gods Church: What can we doe more easily, or more fruitfully? It may be we have not silver, gold, food, raiment, but none so poore, (of Gods Saints) as have not praier. If we were rich, the poorer sort are only thereby releeved, but by praier we doe good to all, even the richest. Againe, whereas some other duties, require the presence of friends, and all of them season and opportu­nity; it is never out of season to pray; yea there­with even in the twinckling of an eie, we may [Page 59] helpe such as are thousands of miles off. Oh fie on our dulnesse then, specially the members of Christ Reprehension. (to whom we cannot otherwise doe good) so greatly standing in need hereof, that we should so seldome and coldly, (if at all) helpe them with our praiers; specially God so calling upon us for it, and giving such comfortable assurance we shall be heard. If an earthly Prince should make Pro­clamation Simile. to all his subjects, that if they would come to the Court, and make suit, they should all of them have Lordships, houses, lands, mannors, offices; imagine what riding and running there would be; how would they thinke him most wor­thy to beg his bread, yea to starve through want, if he would not goe and aske? But that the King of heaven hath commanded us to pray, and pro­mised, whatsoever good thing we shall aske in his Sonnes name, according to his will, we shall have it, for this life present, or a better hereafter, for our selves or others; and we see how well others have sped, yea our selves have had great experience of Gods goodnesse in this kinde: and it may be God hath cut us and others short, and threatned much evill, and all because he would provoke us to pray, as delighting to be importu­ned, and wrestled with: Yet all this will not serve to provoke us so to pray as we ought. It may be Concession. sicknesse, hunger, thirst, nakednesse, temporall losses and crosses, may make us sometimes cry unto God: but who doth strive with God for the best things for themselves? And to speake accor­ding to the nature of my Text, How is Ierusalems [Page 60] good generally forgotten? It may be, we may beare her a good will, and for fashion or custome, as we walke and talke with others, let good wishes fall, rejoice when we heare good newes; shake heads, shucke the shoulders, and sigh, when we heare evill tidings; (and yet how few doe thus farre testifie their love?) but who (even of her best friends) frequently, and fervently, publikely and privately, at least thrice a day with Daniel, looketh toward Ierusalem? and for Ierusalem, whetting the edge of our zeale and devotion, by premeditation of what an happinesse it were, and how greatly to Gods honour and glory, that Ieru­salem should prosper, and what a misery, and dis­honor to God, that she should goe to wracke and ruine; helping our weaknesse, with abstinence and fasting, as Nehemiah, and Hesther, and the Iewes did, that so we may cry mightily unto God, and resolved with the woman of Canaan, to take no nay, the Lord shall never be rid of us, we will never cease knocking at heavens gate till he heare, and helpe?

Oh where are these friends? Why doth the Church of God suffer so much evill? Why doth she lie open to the execution of such fearefull judgements? Because Gods faithfull servants give way, and doe not stand in the breach for her, to resist God. There was a curse, yea a bitter curse, laid upon the inhabitants of Meroz, because they did not helpe the Lord against the mighty, Iudg. 5. 23. And no lesse curse doth lie on the In­habitants of any Place and Countrey, when the [Page 61] Lord is in armes, that doe not by their prayers helpe the poore weake Church against God: that doe not lay hold on him and resist him, but suffer him to crush and destroy. The greatest victories and deliverances that ever we read of, were obtai­ned by fasting and prayer, yea seldome, if ever, was the Church in any trouble and danger, and delivered, but it was procured by prayer: and surely it is not without divine providence and grace, that Gods Ministers doe so labour to stirre you up, for even that sheweth God hath a great blessing in store for his Church, if his servants would but aske it of him. Wherefore I say againe, Pray, pray, pray for the welfare of Ierusalem, they shall prosper that love it. Wherefore God Conclusion. hath sent me to you, and to call on all that heare me this day, Pray, pray, pray, and to make you excuselesse if yee neglect it. And that mine ex­hortation hereunto may bee the more waightie and powerfull, I will deliver it in the words of the holy Prophet Zephanie, our Prophets fellow-la­bourer, who having in the first chapter threatned the heavie and severe iudgements of God against Iudah for her sinnes, That the Lord would utterly Zeph. 1. consume all things from the land, man and beast, fowles and fishes, and that the great day of the Lord is neere, and hasteth greatly, when the waightie man shall crie bitterly, for it is a day of wrath, a day of trouble and distresse, a day of wastnesse and desolation, a day of darknesse and gloominesse, a day of the trumpet and alarum, against the defenced Cities and high towers: bloud shall bee powred out as dust, and flesh at dung: [Page 62] neither shall silver nor gold bee able to deliver them in the day of the Lords wrath, but the whole land shall bee devoured by the fire of his iealousie, for hee shall make a cleane riddance of all them that dwell in the land. I say, after the Prophet had thus spent, and concluded the first chapter in denunciation of se­vere judgements, in that fearefull manner, as might make the knees knocke, and haire stand up­right: marke how he beginneth the second chap­ter, with heavenly and good counsell, Gather your selves together, yea, gather together, ô nation not desi­red before the decree bring forth, before the day passe as the chaffe, before the fierce anger of the Lord come upon you, before the day of the Lords anger come upon you, seeke yee the Lord, all the meeke of the earth, which have wrought his iudgement, seeke righteous­nesse, seeke meeknesse, it may be ye shall be hid, in the day of the Lords anger Zeph. 2. 1..

Where note, that when Gods judgements are 1. Observ. threatned, men and women must not sit downe carelesly with hand over head; Let God doe his will, I shall escape aswell as others, it concer­neth mee the least of many thousands. But God would have men to be exceedingly affected at the testimonies of Gods anger, and to tremble at his judgements: a Doctrine which hath beene raised, and largely handled from this Scripture already.

Secondly, note, that hee would not have the faithfull content themselves to mourne and pray 2. Observ. in secret, but to gather together, so farre as their callings and gifts will serve, to draw on others to the practise of pietie and godlinesse.

[Page 63] Thirdly, note who they are that God specially 3. Observ. looketh should seeke him, as being his favourites, and such as are best able to resist him, even such as are meeke on earth, i. Such as are meeke to stoope to the instructions of the Word, such as are meeke patiently to beare the corrections of his rod; and such as are meeke, to put up wrongs and injuries, still crying to God for the good of his people, even when they offer them greatest injuries. Such a meeke man was Moses, most earnest for the peo­ples good, when they were readiest to stone him. Moreover, they must be such as have wrought his judgements; i. Such as have kept themselves unspotted, and specially from Idolatrie, such as have still cleaved unto God, his Word, Law, and Commandements, doing such things as hee hath judged to be just and right, still walking with God as Enoch did; these are the men, who in all ages have only beene in favour with God, and most powerfull with their prayers: wherefore Pharaoh intreated Moses and Aaron to pray for him; and the people in their distresse runne to Samuel, and pray him not to cease to one to God for them. And verily how [...] [...] wicked world esteeme of them, all the hope and helpe of a people that can come from man, remaineth in these, and their prayers only. Againe, that their prayers may be 4. Observ. the more available, it must not suffice that they have beene meeke, and have wrought right, but they must seeke meeknesse and righteousnesse­i. Labour everie day to be more and more meeke and righteous, walking with such care and con­science [Page 64] in all the Commandements and Ordinan­ces of God, that the world cannot have the least matter against them, except it be as against Daniel, for the matters, of their God: for the more morti­fied, sanctified, and holy any are, in the greater fa­vour they are with God, and the more powerfull are their prayers, for themselves and others. Whereas God will not heare sinners, no not for themselves, much lesse for others, it being as dan­gerous for a sinner to come neare unto God, as for the drie stubble to come neare the flaming fire. Wherefore David would wash his hands in inno­cencie, and so goe to his table Psal. 26. 6.; and the Priests had their laver to wash hands and feet in, before they went to minister to the Lord.

Then lastly observe, what shall be the com­fortable 5. Observ. issue of such seeking God; viz. That if they cannot prevaile with Gods Majesty, for the sparing of his people, yet they shall save their owne soules, and finde an hiding place in the day of the Lord. One of these two, or both, they shall be sure to finde; and the very lesser of them is an abundant reward, for all the labour any can take in seeking, God, though it were day and night. An example whereof we have in our Pro­phet, who taking exceedingly to heart, the misery of Gods people which he foresaw, and wishing his head were waters, and his eies a fountaine of teares, that he might weepe day and night for his people Ierem. 9. 1.: and protesting to God, that he stood before him to speake good for them, and to turne away his wrath Ierem. 18. 20.; howsoever therein he could not pre­vaile, [Page 65] and in the end God forbade him to pray for them, yet his praiers and teares were returned into his owne bosome; for as God promised him, Verily I will make the enemies to entreat thee well, in the time of evill, and in the time of affliction Ierem. 15. 11., so God performed it: For Ieremy being in pri­son when Ierusalem was taken, Nabuzaradan the chiefe Steward, (according to the command which Nebuchad-nezzar had given him) not only set him at liberty, but gave him victuals, and a re­ward, with leave to goe whither he would Iere. 40. 2, 3, 4, 5.; so good a thing it is to be faithfull unto God, how ever things goe with his Church.

Upon these grounds from Gods Word, I re­new Conclusion. mine exhortation againe, Pray, pray, pray, you shall at the least deliver your owne soules. Yea let me yet speake a word of further comfort Consolation. unto you; I cannot finde one example in all the Booke of God, wherein a people humbling them­selves in sincerity, in any measure, according to the ordinance and word of the Lord, but they were ever delivered from that temporall judge­ment threatned, at the least for the present. Oh therefore that it would please God, that the Lords Ministers could stirre up all the meeke of the Land, to seeke the Lord in repentance and praier, to step up into the breach, intercede, and resist God, I would not doubt, but as to see judgements passe over us, so to see peace on Gods Israel abroad. There is helpe for Ierusalem in her God, and when the Lord hath brought her on her knee, and clothed her with sackcloth, for [Page 66] her sinnes, he will visit the fruit of the proud heart of the King of Ashur, and the glory of his high lookes, who doth not know, that he is the rod of Gods wrath Esay 10. 6, 7.. The stripes of Ierusalem shall be healed, but the wounds of Babylon are incurable, there is no Balme in Gilead for her; Ierusalem may be shaken, but it is Babylon shall fall, and never rise againe: Oh then pray, and pray heartily, for the welfare of Ierusalem, and then stand still, and see the salvation of God Exod. 14. 13., who hath meanes that we see not, to accomplish his act, his strange act, and to bring to passe his worke, even his strange worke Esay 28. 21..

A second use, is to love, honour, and make much 2. Vse. of such, as are so gracious and powerfull with God, as to stand in the breach, and to withstand and remove threatned judgements. Oh let Noah the Preacher of righteousnesse, have double ho­nour; let Lot be loved, that doth grieve his righte­ous soule; let us make great reckoning of Moses, that standeth in the breach, to stay the Lords an­ger; for as was said of Elijah, These, these, are the chariots and horsemen of Israel 2 King. 2. 12.. These, these, are the protection of the Church, and forti­fication of the Land: These are to us, as Paul was unto them in the ship with him, the saving of houses and goods, lives and liberties; it is for the godlies sake that dwell amongst us, that the Gos­pell, and our gracious King and Governor, peace and prosperity, with all other our blessings are continued unto us: if it had not beene for their sakes, we may well assure our selves, the full viols [Page 67] of Gods wrath, (as in the Powder Treason, or otherwise) had long since beene powred downe upon us.

And here give me leave (upon so just occasion) Reprehension. to reprove the unthankfulnesse of the world, to­wards such, as, under God, are a singular meanes of our preservation. Never were Noah, or Lot, more mocked, scorned, and derided, than the godly in these daies, disgraced, and loaded with all indignities, as the men unworthy to live in the world; who if they humble their soules with fa­sting, and put on sack cloth, they that sit in the gate speake against them, and the drunkards make songs of them, Psal. 69. And when it pleaseth God to take them away by death, they are as glad thereof, as the inhabitants of the earth were for the death of the two witnesses, who reioiced, and made merry, and sent gifts one to another Revel. 11. 10.. Alas that this foolish world should be such an enemy to its best friends, and from whom it receiveth most good. Oh little doe wicked men know, what a treasure they lose in the death of a good man, how open then they lie to the lash of Gods judgements, when he is gone, that used to stand in the breach. It was said of Elijah (as you heard) that he was the chariots and horsemen of Israel 2 King. 2. 12.. And it was said of godly S. Ambrose, Bishop of Millaine, and of whom Theodosius the Emperour pronounced, That hee onely knew Ambrose worthy to be called a Bishop [...]., That he was the wals of Italy: and Stilico the Earle said, his death did threaten destruction to Italy Sic Paulinus Nolae Episcopus in vita Ambrosij.. And indeed, [Page 68] how Italy hath beene harrowed and brought to desolation by the fire and sword of barbarous Nations, the Goths, Hunnes, and Vandals, and made the Theater of most lamentable Tragedies, Histories doe report. In places where enemies are up in Armes, chariots and horses are in great re­quest; and when enemies besiege, there is great re­gard had to the wals; if they have breaches made in them, and none to defend, or fall downe flat (as the wals of Iericho did Iosh. 6. 20.) those Cities must needs be surprised: Now good men are as the wals of the Common-wealth, City, or Towne, where they dwell; if it were not for them, the judgements of God would breake in, and destroy them. How are such to be esteemed? Noah was as a wall to the old world, and no sooner in the Arke, but the floud came and destroyed them all. Lot was as a wall to Sodome, and no sooner in Zoar, but fire and brimstone fell and consumed them all. The Christians were as the wall to Ie­rusalem, and no sooner in Pella, but Ierusalem was surprised and sacked. No sooner had Iosiah his eies closed, that he might not see the venge­ance, but be taken to rest, as God had promised, but straightway the wofull tragedy of Iudah and Ierusalem beganne. Wherefore the Prophet com­plaineth, that good and mercifull men are taken away, and men doe not take it to heart Esay 57. 1., as a great losse, and fearefull prognostication of evill.

For conclusion, seeing Gods servants are so Conclusion. powerfull with God, and that only by praier, and we doe not know how to pray, as we ought ourselves, [Page 69] but it is the Spirit which helpeth our infirmitie Rom. 8. 15. 26., and maketh us cry Abba Father Rom. 8. 15. 26.: And God hath promised, to give his Spirit to them that aske it Luk. 11. 13.. As every good gift commeth downe from the Father of lights Iam. 1. 17., so specially this most excellent, proper, and peculiar gift of praier. I pray you observe, that whereas the Lord by his Prophet promiseth, I will destroy all the Nations that come against Ierusalem, he presently addeth in the next words, as the meanes whereby so great a favour is procured, I will poure upon the house of David, and upon the Inhabitants of Ierusalem, the spirit of grace, and of supplication Zach. 12. 9, 10..

Where note, first, what is the lot and condi­tion 1. Observ. of all the persecutors of Ierusalem, that first or last, they shall be destroyed. Secondly, that the 2. Observ. meanes whereby destruction is procured, of the enemies of Ierusalem, Gods Church and people, is praier. Lastly, that this gift of praier com­meth 3. Observ. downe from God, it is his gift, he will poure out the spirit of supplications: and verily as there is no gift more necessary and usefull, none more rare; how poore are some in this, that are rich in some other graces? I know, God giveth this in measure, to some more, and some lesse, ac­cording to his good pleasure. And God forbid, I should discourage any, (and specially novices, and younglings) for it is most cleare, that even the sighs and groanes of a faithfull penitent soule, are loud and shrill cries in the eares of God: short ejaculations, God be mercifull unto me; God blesse his Church; God prosper his Gospell; [Page 70] God convert, or confound, the enemies of his Church and Truth; even these, uttered, not for forme, fashion, vse, custome, but fervently, hear­tily, are most excellent and powerfull praiers; yet herein we are not to rest, but to seeke after a growth in this, as in other graces of the Spirit, and never to cease begging of God, till in good measure, according to the Scripture phrase, even in the language of Canaan, we be able to expresse our owne wants, and the wants of his Church; and in his owne words, to crave such blessings and graces, as we, or his people, doe stand in need of; Standing in the breach, with his owne wea­pons, of gracious Covenant, and Promise, and Oath, in one hand, and urging his owne Argu­ments, of truth, grace, glory. Oh this is an ex­cellent gift indeed, and this is the way to bring destruction upon the enemies of Ierusalem; and whosoever seeketh this grace, shall in good mea­sure obtaine it; and as any receive, let them use it, and they shall, to their great comfort, see a blessed increase of it.

Oh most gracious good God, wee humbly A Praier. thanke thee, that though our sinnes be many, great and grievous, yet thou hast not suddenly roo­ted us up, and destroyed us, as we have deser­ved; but hast, for many and many yeares, from thy word, and workes, of mercy, and justice, on our selves and others, warned us. Thou never gavest greater and fairer warning to any people, than thou hast done to us. But seeing thou art a God of justice, and when thy patience is long [Page 71] abused, and no meanes will serve, thou visitest in­deed, and in dreadfull manner; Lord give us grace, to take to heart thy threatned judgements, and stirre up all thy faithfull servants, that they may stand in the breach, to turne away thine an­ger from us; yea Lord, give to all us that have heard thee this day, the spirit of praier and sup­plication, that by our lips and lives, we may cry unto thee. And because Atheisme, and Popish Idolatry, are the common plagues, wherewith thou dost scourge a people, who doe not receive the love of the truth, nor walke worthy the glori­ous Gospell vouchsafed unto them; Lord deli­ver us from these plagues, grant thy Gospell a free and powerfull passage, and increase every where the love and obedience of it, that such judgements as are threatned for contempt of it, may be remo­ved, and thou maiest continue a good God, to us and ours, to the comming of Christ. Amen.

For I will not heare thee.] It is very common Sense. in the Scriptures of Old and New Testa­ment, to promise and threaten, the grant or deniall of mens praiers, in this forme of hearing or not hearing. One place of Scripture (selected out of a great multitude) may serve for proofe of this: Wee know that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth Ioh. 9. 31.. So then, the meaning (of not hearing) is, God will denie what the Prophet should thus begge of God. If the Prophet (con­trary to his charge) should make his suit unto [Page 72] God, to spare his people, and preserve them from captivitie, hee would not heare, hee would not grant his desire; he should but sinne against God himselfe, and doe the people no good; God was now unchangeably resolved, Iudah should into captivitie, as well as their brethren the ten Tribes; he was resolved to cast them out of his sight, as he had done the whole seed of Ephraim; and it were bootlesse for the Prophet to pray against this, which he signifieth thus, I will not heare thee Non ego exau­diam.. Indeed it is true, that the judgements of God are commonly conditionall, as God himselfe hath Prevention. said, At what time I shall speake concerning a nation, and concerning a kingdome, to plucke up, to pull downe, and destroy it; if that nation against whom I have pronounced, turne from their evill, I will re­pent of the evill which I thought to doe unto them Ierem. 18. 7, 8.. And in threatnings, sometimes the condition is expressed, as divers times God threatneth his people thus; If ye walke contrary to me, and will not hearken unto me, I will punish you seven times more Levit. 26. 18, 21, 24.. Sometimes the condition is not expres­sed, but necessarily understood, as when Ionah threatned Ninivie, Yet fortie dayes, and Ninivie shall be destroyed Ionah. 3. 4.; the fortie dayes came, and Ninivie was not destroyed, God changed his re­vealed will, because the concealed condition was kept, for Ninivie repented, and therefore must not be destroyed. Yea the same judgement which at the first threatning may be conditionall, yet after­wards may become absolute, and unavoidable; as the destruction of Sodome was at the first con­ditionally [Page 73] threatned, and therefore Abraham so farre prevailed with God, that if there were but ten righteous persons found in it, he would spare them for those tens sake Gen. 18. penult.; but that condition fai­ling, it was in the next place absolutely threatned, the Angels said to Lot; The Lord hath sent us to destroy this City, and we will destroy it Gen. 19. 13.. It might be the case of this people: if when Gods servants Application. reproved them for their sinnes, and threatned them with captivity, they had repented in sack­cloth and ashes, peradventure the Lord would have heard them, and repented of the evill: But seeing they would not be reformed, but grew worse and worse, and unto all their other sinnes, adding this crying one, of evill entreating, yea most shamefully abusing Gods servants, who dealt faithfully with them, to bring them to the sight of their sinnes and repentance; honouring and esteeming none but the false Prophets, who preached peace, and pleasing things: God is now resolved to bring a heavie judgement, even the sword of the enemie upon them, and to give them over into captivity, revealeth this purpose to his Prophet Ieremy: The Land shall be desolate, the earth shall mourne, and the heavens above be blacke; I have spoken it, I have purposed it, and will not re­pent, neither will I turne backe from it Ierem. 4. 28.. Yea to make it (if it were possible) more sure, he told him, He had sworne by himselfe, that house (where­in they so trusted) should become a desolation Ierem. 22. 5.. And to adde yet more waight thereunto, expresly forbiddeth the Prophet to pray, cry, or make in­tercession [Page 74] to him in behalfe of the people in this kinde, assuring him, if he should he would not heare him, or grant his request. The sense being given, and that which might be said against it, pre­vented, now I raise your fourth and last lesson, for instruction, viz.

That such may be the sinnes of Gods deare 4. Gen. Doct. Church, and people in generall, and of his faith­full servants in particular, that he will bring some temporall judgement upon them, and he will not heare themselves, nor others for them, in this kinde Cum Deus semel ab intimis irascendo disponit. Ordin. gloss. ex Gregor. in Exod. 32. 10.. This being a Doctrine which doth so ex­ceedingly concerne us, even as much as all our lives, and livelihood, bodies, and goods come to, is not sleightly to be regarded, but in the holy feare of God, to be advisedly considered of, and taken to heart. In the handling whereof, I pur­pose to spend all my labours here and elsewhere this day. For method and order wherein, and Method. helpe of memory, there being so much now to be delivered, I will first sufficiently prove it, from both positive, and exemplary Scriptures; (that all of us may see and acknowledge the truth of it) Secondly, declare the reasons thereof, that we may see how just and true God is therein; Third­ly, search what are those sinnes which doe so ex­asperate and provoke God, that he will not spare; (that so we may take heed of them) Fourthly and lastly, I will make application to our selves, and search, whether those sinnes be found amongst us; and remove such objections as may be made against it, and accordingly presse the use unto [Page 75] you. And all these, I will deliver with such plaine evidence, as I have received from the word, which hath onely power over the soule and conscience. First then, let us see how the word of God maketh this doctrine good.

First, take knowledge, that the Scriptures are 1. Confirmat. most cleare, that such may be the sinnes of a peo­ple, that God will not regard their owne pray­ing and fasting. Hearken how the Lord himselfe 1. Not heare them. threatneth a rebellious people: Because I have cal­led, and yee have refused, I have stretched out mine hand and no man regarded, but yee have set at nought all my counsell, and would none of my reproofe, I will laugh at your calamity, and mocke when your feare commeth: when your feare commeth as desolation, and your destruction commeth as a whirlwinde. Then they shall call upon me, but I will not answer; they shall seeke me earely, but they shall not finde me Prov. 1. 24.. Lo, how the sinnes of a people may come to that height, that in their greatest calamity and destru­ction, and when they cry most fervently, and seeke God earely; yet God will be so farre from hea­ring and answering of them, that he will laugh and mocke them. And againe, When yee spread forth your hands, I will hide mine eies from you; yea when yee make many praiers, I will not heare Esay 1. 15.. And againe, by our Prophet he saith; When they fast, I will not heare their cry, but I will consume them, by the sword, by the famine, and by the pestilence Ierem. 14. 12.. And againe, I will bring evill upon them, which they shall not be able to escape; and though they shall cry, yet will I not hearken unto them Ierem. 11. 11.. And againe, [Page 76] I will deale in fury, mine eie shall not spare, neither will I have pitie; and though they cry in mine eares, with a loud voice, yet will I not heare them Ezek. 8. ult.. Loe, how plainly and plentifully, this is proved, though but by a few places, in stead of many.

And as he hath threatned, he will not heare 2. Not others for them. themselves, though they fast, and pray, and cry aloud; so neither will he heare any others, no not the best of his servants for them. Marke your Text; Ieremy, an excellent man of God, and san­ctified in his mothers womb, yet God telleth him, if he pray against the peoples captivity, he will not heare him; yea and telleth him, (because he should not thinke that he was out of favour) that if Moses and Samuel stood before him, yet his minde could not be towards his people. Cast them out of my sight, and let them goe forth; and if they say, whither shall we goe forth? thou shalt tell them, Thus saith the Lord, such as are for death, to death; and such as are for the sword, to the sword; and such as are for the famine, to the famine; and such as are for the captivity, to the captivity Ierem. 15. 1.. See what persons God hath picked out of all the bunch, of the Patriarches, Prophets, Judges, and Kings. Who ever prevailed more by praier with God for others, than Moses and Samuel? When the people had committed that foule Idolatry, in worshipping the golden Calfe, God said, He would destroy them, had not Moses his chosen stood up in the gap Psal. 106. 23.: But Moses he besought the Lord, and prevai­led. The Lord repented of the evill, and did it not Exod. 32. 14.. And when the Philistims came up against Israel, [Page 77] and they were exceedingly afraid, Samuel, Oh faithfull Samuel the Lords Priest, cried unto the Lord for Israel, and the Lord heard him, and thun­dred with a great thunder, and discomfited the Phi­listims 1 Sam. 7. 9.. But if Moses, and Samuel, did now stand before the Lord, his minde cannot be won to­wards this people, but they shall goe into capti­vity. And againe, by another Prophet he saith; Sonne of man, when the Land sinneth against me, by trespassing grievously, and I stretch out mine hand and breake the staffe of bread, and send a famine, and cut off man and beast; though these three men were in it, Noah, Iob, and Daniel, they should deliver but their owne soules by their righteousnesse. Or if I bring noisome beasts, or bring a sword, or a pestilence, to cut off man and beast, as I live, saith the Lord, though these three men were in it, Noah, Daniel, and Iob, yet should they deliver neither sonne nor daugh­ter, they should only deliver their owne soules, but the Land shall be desolate Ezek. 14. 13, 14, 15.. Oh see againe, what three Worthies he doth instance in? Noah, that upright man in the old World, when all flesh had corrupted their waies; Iob, that upright man, and fearing God in the Land of Vz; and Daniel, that man of Gods desire, in Babylon. Three men, who could doe much with God, for whom God did much; yet if they had praied for this people, God would not heare them, they should not be able to deliver sonne nor daughter, but only their owne soules.

And as such may be the sinnes of a nation or 2. Of particular persons. people, so also of a particular person, yea of Gods [Page 78] deare servants, that he will not heare them, but bring some temporall punishment upon them. How great a favourite was Moses unto God? to whom God spake mouth to mouth, as a man talketh familiarly with his friend Exod. 33. 11. Numb. 12. 6, 7.; who obtained by his praier so many and great things at the hands of God for others; so apparently honoured and gra­ced of God, that the Lord asked Aaron and Miri­am., Wherefore were ye not afraid to speake against my servant Moses Numb. 12. 8.? Yet this great and good man, for not sanctifying God at the waters of strife, yea for once speaking unadvisedly with his lips, and thereunto much provoked by that rebel­lious people Psal. 106. 32., was threatned he should not goe into the promised land Numb. 20. 12.: An heavie judgement. And though Moses made it his earnest suit unto God; O Lord God, thou hast begun to shew to thy servant great kindnesse, I pray thee let me goe over and see the good land that is beyond Iordan, that goodly mountaine, and Lebanon; yet the Lord would not heare him, but cut him off, saying, Let it suffice thee, speake no more to me of this matter Deut. 3. 24.. David Gods deare servant, and a man after Gods owne heart Acts 13. 22., and for whose sake he did much to others; (how often have we these promises, for my servant Davids sake?) yet he, begetting a childe on Bethshebah the wife of Vriah, the Lord strake the childe, that it was very sicke; and though David besought the Lord for the childe, and fasted, and went in, and lay all night upon the earth, yet God would not heare him, but on the seventh day the childe died, according to the [Page 79] word of the Lord by his Prophet Nathan; Because by this deed, thou hast given great occasion to the ene­mies of the Lord to blaspheme, the childe that is borne to thee, shall surely die 2 Sam. 12. 14.. And againe, for his great sinne of numbring the people, the Lord sent him a message by his Prophet Gad, that he would send either pestilence, famine, or sword: and though David repented, and complained that he was in a great strait, yet he could not obtaine freedome, but (according to his choice) God sent a pesti­lence, whereof in three dayes there died seventie thousand men 2 Sam. ult. 13.. Let all men and women then subscribe to this undoubted truth of God, that such may be the sinnes of Gods Church in gene­rall, or of his owne deare servants in particular, that God will not heare themselves, nor others for them, but will bring such a temporall punish­ment as he hath purposed upon them.

But now me thinketh I heare some say, Oh Obiect. this is an heavie and comfortlesse doctrine indeed, and seemeth to checke all devotion and humilia­tion; for will not men, hearing this doctrine de­livered, say, If the case be so, that for sinnes, yea even small sinnes (as the sinnes of Moses, and Da­vid, in speaking unadvisedly, and numbring the people, seeme to be) God will be so farre provo­ked, as no praying, fasting, crying, teares, of their owne, or others for them, can prevaile, but God will bring a temporall punishment; to what end then should we weepe and mourne, fast and pray, and afflict our soules? Let us eat and drinke, and be merry as we may, we must beare that punish­ment [Page 80] which God hath purposed to lay upon us; let us therefore never make two evils of one, but take that which God hath appointed, and there an end, Gods will be done.

Oh, God forbid that any should hearken and Sol. give way to such subtill and malicious suggestions of Satan, so seeking to pervert and abuse even the best things. Marke therefore, and from Gods booke thou shalt learne, that the doctrine doth not abrogate, but establish the meanes of pacifi­cation. Dost thou dwell in a nation, Countrey, or Citie, and dost thou feare, the sinnes of the peo­ple are such, as God will bring some judgement upon them? Now marke what God requireth of thee, even to seeke the Lord Zeph. 2. 3.; to turne to God, by fasting, weeping, and mourning Iocl 2. 12.; to stand for the land Ezec. 22. penult.: and if the Lord will not heare thee for them, yet thou shalt save thine owne soule: The Lord is not more marvellous in any thing, than in preserving his, in some generall judgement and calamitie, that have mourned, and wept, and sought his face, as wee see in the deliverance of Noah, Lot, Iosiah, and the marking of those in the forehead, that mourned for the abominations of Ierusalem Ezec. 9. 4.. Thou dost not know what good thou maist doe to others, even to the whole Church of God wherein thou livest; but thou shalt be sure to doe thy selfe good. Or dost thou feare that thine owne sinnes are such, as God will bring a judgement? yet humble thy soule, and if thou canst not by repentance, fasting, and praier, alter the decree, yet thou maist alter the manner [Page 81] of execution. Let Moses repent, that he did not Examples. sanctifie God, and let him begge leave to enter, and if that will not be granted, yet see with what favour the sentence shall be executed! he shall have leave to goe up to the top of Pisgah, and see it Deut. 3. 27.; and if he goe not into the land flowing with milke and honey, he shall be translated into hea­ven, which is best of all. Let David fast and pray, and if the childe die, God will give him a Solomon in stead of it. Let the people repent, and if God will not heare them, nor any other for them, but they must into captivitie, yet God will make, even those that lead them away captive to pitie them Psal. 106. 46.. Oh, religion never lost it reward, never did any serve God for nought. Wherefore Gods will be done: but lèt us doe our duties, it shall one way or other be requited us; and if God heare us not according to our desire, he will heare us to our profit Non [...]e exaudit ad voluntatem, sed ad utilitatem: non fit quod vis, sed quod expedit. Aug.. Now let us proceed to consider the reasons wherefore the Lord sometimes will not be intreated, but will bring some temporall judge­ment upon his Church and people: and they are principally these.

First, to declare the justice of God: for if God 1. Iustice. did threaten, and at every intreatie should for­beare to execute, this were great mercy; but where were justice? Wherefore God (sometimes) will not pardon, in regard of temporall punishment, no not his deare servants, upon repentance and intreatie, that thereby he might proclaime to all the world the severitie of his justice, and thereby men be warned, to take heed of sinne, it being a [Page 82] fearfull thing to fall into the hands of God.

And verily (if we had grace) the remembrance Vse. hereof would be a notable bridle, to restraine us from sinne, if when Satan tempteth us, and wee are in danger of falling, wee would say as Ioseph did to his impudent mistresse, How shall I commit this great sinne against God Gen. 39. 9.? It may be, this sinne will adde so much to the measure of my for­mer sinnes, that God will not be intreated to pardon it, but bring some heavie temporall judge­ment upon me. Would not God heare his Pro­phet Ieremie, no nor Moses, and Samuel, Noah, Iob, and Daniel, though praying for his owne people, but cast them off, a prey to the pestilence, famine, and sword? Yea would not God heare his deare servants, Moses and David, praying for themselves; but even for small sinnes (in com­parison) brought heavie temporall calamities and chastisements upon them? Oh what am I, a worme of the earth, that I should commit such and such sinnes, and presume of impunitie! O ye sonnes of men, stand in awe, and sinne not Psal. 4. 4..

The second reason, is for declaration of his 2. Truth. truth: for if God should threaten judgements by his servants, and upon every humiliation and in­treatie revoke the same, his Prophets would be found liers, and light fellowes, and no credit gi­ven to their words. This was it that displeased Ionah so exceedingly Ionah 4. 1., that having threatned Ni­nivie, Yet fortie dayes and Ninivie shall be de­stroied, yet upon their repentance, he also repen­ted of the evill, and did it not. And indeed some Confirmation [Page 83] of the wicked have in this respect bolstered up themselves in their sinnes against the Prophets of God, saying, Let us eat and drinke, for to morrow wee shall die Esay 22. 13. Ierem. 5. 13.: but the Prophets words are but winde; tomorrow shall be as to day, and much more abundant Esay 56. ult.: yea desperately call for the execution of their threatnings, Let the Lord bring to passe, and hasten his great worke, that we may see it Ierem. 17. 15.: but the dayes are prolonged, and every vision fai­leth, Ezech. 12. 22. For this cause, both to main­taine the credit of his Prophets, and to make the wicked to tremble at his word Esay 66. 5., howsoever some­times, upon repentance, he altered the sentence; yet sometimes he would not be intreated, but executed judgements as he had threatned. Which Iehu observed, when having strucken Ioram dead, the King of Israel, and sonne of Ahab, he said to Bidkar his Captaine, Take and cast him in the portion of the field of Naboth; for remember how that when thou and I rode together after Ahab his father, the Lord laid this burden upon him. And againe, being told that the dogs had eaten Iezabel, he said, This is the word of the Lord, which he spake by his servant Elijah the Tishbite, saying, In the portion of Iezreel shall dogs eat the flesh of Iezabel 2 King. 9. 25. 36. Thus hath God made good his threatnings.

But me thinketh I heare some insult, and say, Ob. Tush, this is no matter of feare unto us, we have no Prophets in these dayes, to foretell judge­ments, or whose threatnings we need to regard.

I answer; Though the gift of prophecie (pro­perly Sol. so called) be ordinarily [...] [Page 84] Church, neither doe the true Ministers of the Go­spell now take upon them to foretell, wherewith, when, and how the Lord will punish the sinnes of a people; yet assuredly the providence of God is wonderfull, to direct them in their ministerie, what texts of Scripture to handle, what Doctrines to raise, what promises or threatnings, comforts or reproofes, to use.

If therefore thou art placed under the ministe­rie, or hearest such an one, as thy soule and con­science Vse. doth witnesse, he is the true Minister of Christ; know that the spirit of God doth won­derfully guide and direct his studie and medita­tion, his Sermons and preaching: and therefore if he be much in the promises of the Gospell, re­ioyce; if in reproofe of sinne, be sorrie; if in the threatning of judgements, feare: he speaketh not rashly and at randome, the fictions of his owne braine, or publish the suggestions of an evill spi­rit, but undoubtedly he delivereth what he hath received from the Lord: it is the good Spirit of God, directeth his heart, tongue, and pen, to thinke, write, and speake, what he knoweth most needfull for his people; and therefore receive it with reverence, as from God; and submit your selves to such as watch over your soules, and must give account unto God for you Heb. 13. 17..

And verily herein lieth no small part of our feare, that as God hath many waies testified his Application. anger, so hath he stirred up his faithfull servants, (both here and elsewhere) by word and writing, [...] and presse, zealously to reprove the [Page 85] great and monstrous sinnes of this age; and as sonnes of thunder, to cause every corner of the Land, to ring with the threatning, and denuncia­tion of some judgement or other, and to call and cry for repentance, whereby the same may be prevented; which cannot be without God, who undoubtedly (without repentance) will in his good time, make good their word, when mens hearts shall breake within them, to remember, they were told so before. And so much for the maine reasons, why sometimes God will not be intreated to the contrary, but will punish a people, viz. The declaration of his justice, and truth, that he may be feared, and beleeved, when by his servants he doth threaten.

It now followeth according to my proposed 3. The sinnes. method, to declare what sinnes they are, which then did, now doe, and for ever will, so provoke God, and exasperate him, that he will not spare; and namely what were the sinnes, which brought this miserable and inevitable captivity upon this people, and which threaten the like judgement, wheresoever found. And therein two things are to be considered, viz. The sinnes for their kindes; and the measure or proportion of them. What their sinnes were, will appeare from the Prophets sent unto them, to reprove them, and threaten their captivity, which were, our Prophet, Ezechiel, Nahum, Zephany, Habacuck, and Ioel Dan. fore-notes on the small Prophets, cap. 11.. Wherefore from their Prophesies only, and specially of those two great and worthy Prophets, I will gather light to this purpose, and from them prove what [Page 86] I shall deliver. And that I and you, may the more orderly proceed, and better remember them, I will range them in certaine rankes.

As first, the sinnes of the Priests, and then of the people: the sinnes of the Priests, either in re­gard Method. of their Ministery, or conversation: the sins of the people, were either the greater, as against the first Table; or lesser, as against the second Ta­ble. The laying open of these things, will both declare the justice of God, who would not be en­treated to spare so sinfull a people, and also admo­nish all people to beware of such sinnes, for feare of a like judgement.

And first note, that judgement beginneth at Gods Sanctuary Ezech. 9. 6.. And no marvell; for there beganne the corruption of all sorts of men Ierem. 23. 15.. The Prophets did most reprove, and cry out against the Priests, who in their Ministery, first, 1. For Ministery. were blinde and ignorant. It is true, they were wonderfully conceited of their learning and 1. Ignorant. knowledge, and like enough they had a great measure (at least some of them) of worldly wis­dome, and humane learning; but they rejected the word of the Lord, and then what wisdome was in them Ierem. 8. 8, 9.? Whereby it appeareth, that how­soever the Priests lips should preserve the knowledge of God Malac. 2. 7.; and God made his Prophets Seers, and Watchmen, to preserve the people from judgements to come, by declaring their sinnes, and directing them in the waies of God; yet be­fore the captivity, they generally rejected the word of God, and were simple, without any power [Page 87] to tell the people of their sinnes, or give direction what course to take, whereby to prevent ensuing judgements. Secondly, they dealt falsely in their 2. Deceitfull dea­ling. Ministery, which the Lord complaineth of, say­ing; If they had stood in my counsell, and declared my words to my people, then should they have turned them from their evill waies Ierem. 23. 22.. And the Prophet bewaileth this fault: Thy Prophets have not disco­vered thine iniquity, to turne away thy captivitie Lament. 2. 14.; but gave themselves to serve the time, and please men, flattering, and saying, peace, peace Ierem. 6. 14.; building, and dawbing with untempered morter Ezec. 13. 10, 11.. They told the people all was well, and that they should see nei­ther sword nor famine, nor any evill Ierem. 23. 17, 13.. And if any one dealt more faithfully with the people, shew­ing their sinnes, and labouring to touch their consciences, and to humble them, that so they might prevent the judgement (as Ieremy, Eze­chiel, and some others did) those wicked Priests and Prophets were angry, and assured the people, they did but terrifie and discourage them, with­out cause; all was well: Yea that false Prophet Hananiah, tooke away the yoke (which by Gods command Ieremy did weare, whereby to signifie their captivity) and brake it, & prophesied falsely. Thus within two yeeres, will God breake the yoke of Nebuchad-nezzar King of Babylon Ierem. 27. 2. 28. 10.: yea Pashur could not hold his hand, but smote Ieremy, and put him in the stocks Ierem. 20. 1..

And as they were corrupt in their Ministery, 2. In conversa­tion profane. and enemies to such as were faithfull, so were they most prophane in their lives and conversa­tions, [Page 88] being carnall and earthly minded: From the least to the greatest, every one was given to cove­tousnesse; and from the Prophet to the Priest, every one did deale falsely Ierem. 6. 12. 8. 10.. And againe, Both Prophet and Priest are prophane; yea in mine house, have I found their wickednesse, saith the Lord Ierem. 23. 11.. Where­as God told Baruch, that which I have built, I will breake downe, and that which I have planted, I will plucke up, even this whole Land, and seekest thou great things for thy selfe? seeke them not, Ier. 45. 4. As this was the great corruption of the Priests and false Prophets, so the people did exceedingly further it, and increase it in them. For first, they approved and liked well of flattery; so the Lord himselfe said, A wonderfull and horrible thing is committed in the Land: The Prophets prophesie false­lie, and the Priests beare rule by their meanes, and my people love to have it so Ierem. 5. ult.: Whereas a false Pro­phet is the very taile Esay 9. 15., and a most vile person in the eies of the godly Psal. 15. 4., and as unsauoury salt, yea and God had cast dung in their faces, Mal. 2. 3. Now, such as in their Ministery would not trou­ble them, by telling them of their sinnes, and threatning of judgements, but preach pleasing things, heale all with sweet words, rocke the cra­dle, and let them sleepe in security, apply them­selves to their humours, and play the good fel­lowes with them; oh these were Prophets for the nonst, these were commended, honoured, ad­mired, nothing too good for them: but such as God sent, and in their ministerie dealt faithfully and truly with them, they loved them not, could [Page 89] not away with them; whereas their feet should have beene beautifull unto them Esay 52. 7.; they should only have knowne their voices and obeyed Ioh. 10. 27.; have esteemed and loved them as their fathers 1 Cor. 4. 15.; submitted themselves with reverence Heb. 13. 17.; given them double honour 1 Tim. 5. 17.; had them in singular love for their workes sake 1 Thess. 5. 13.; received them even as the Angels and Ambassadors of God 2 Cor. 5. 20.; yea as Christ Iesus Gal. 4. 14.; to have encouraged them in their Ministerie, that they might have perfor­med their office with joy Heb. 13. 17.; duties which God expresly requireth at the hands of his people. Now before the captivity, they heaped all manner of discontents, discouragements, and disgrace, upon them: they would not heare them, or else it was but to talke of them, when they came home, as one that had a pleasant voice, and could sing well Ezech. 33. 31.: if they reproved them for sinne, or threatned them with judgement, they regarded it no more than winde Ierem. 5. 12, 13; but said, evill shall not come upon us, we shall neither see sword nor famine Ierem. 5. 12, 13. They did but mocke, and deride, and reproch him for his Ministerie Ierem. 20. 7, 8.; his owne countrey-men of Anathoth threatned him, to preach no more unto them, in the name of the Lord; for if he did, he should die by their hands Ierem. 11. 21.: yea at another time, when he had in a publike and great assem­bly, delivered what he had received from the Lord; Priests, and Prophets, and all the people, caught him, and said, Thou shalt die the death Ierem. 26. 8.. They grievously slandered and accused him, as a man that discouraged the people by his prea­ching, [Page 90] and weakned the hands of the men of warre, and sought not the wealth of the people, but their hurt; and therefore the Princes besought the King to put him to death Ierem. 38. 4.: his enemies con­spired against him Ierem. 11. 19.; and his owne familiar friends watched for his halting Ierem. 20. 10.; yea they did sinite and imprison him both Ierem. 20. 1., and much endanger his life with the filth of the prison; for he did sticke fast in the mire Ierem. 38. 6.; which made him so bitterly to complaine: Woe is me, my mother, that thou hast borne me a man of strise, and a man of contention, to the whole earth: I have neither lent nor borrowed an usury, yet every one of them doth curse me Ierem. 15. 10.. Yea, he was so discouraged, that he meant verily to have given up his calling, and to have preached no more unto them; and certainly this he had done, but that the word and Spirit of God were in his heart, as fire shut up in his bones, which made him weary of forbearing, and he could not stay Ierem. 20. 9.. Thus have you seene the great corruption that was in the Priests and Prophets generally, both in regard of their Ministery, and conversation; and how the people behaved themselves, both to­wards the good and bad. Now let us see what was the generall condition, and the sinnes of the people. As, to beginne with such as were grea­test:

First, they were ignorant of God, as he com­plaineth: 1. Ignorance. My people is foolish, they have not knowne me; they are sottish children, and have no understan­ding; they are wise to doe evill, but to doe good, they have not knowledge Ierem. 4. 22.: yea they were more [Page 91] blockish and senslesse, than the bruit creatures: For the Storke of heaven knoweth her appointed times; the Turtle, Crane, and Swallow, observe the time of their comming, but my people know not the iudgement of the Lord Ierem. 8. 7..

Secondly, Atheisme; they professed, The Lord 2. Atheisme. hath forsaken the earth, he seeth not Ezech. 9. 9.. Neither was this the sinne of the common people onely, but the Princes, like Atheists, devised mischiefe, gave evill counsell, mocked the threatning of the Pro­phet, and said, Iudgement was not neere, they might build houses Ezech. 11. 2.. Yea King Iehoiakim himselfe, like an Arch-Atheist, having heard some of Ieremies Prophesie read unto him, he cut the roule in peeces, with a pen-knife, and cast it into the fire, and consu­med it Ierem. 36. 23..

Thirdly, foule and grosse Idolatry; both pri­vate, in the houses of their imagery, in the darke; 3. Idolatry. God let his Prophet, through an hole in the wall, see seventy of the Ancients worshipping Idols Ezech. 8. 8.; and also publike, On every hill, and under every greene tree playing the harlot; saying to a stocke, thou art my father, and to a stone, thou hast brought me forth Ierem. 2. 20. 27.: yea in the Cities of Iudah, and streets of Ierusalem, offering cakes to the Queene of heaven, and powring out drinke offerings to other gods Ierem. 7. 18.; yea they set their abominations in the house, which is called by my name, to defile it Ierem. 32. 34.. See how Idolatry groweth, from chambers, to hils; from hils in the Country, to streets in the Cities; yea into the Temple. This was that spirituall whordome, which all the Pro­phets with open mouth cried out against: and no [Page 92] marvell; for as a man will beare with much fro­wardnesse and unkindnesse in his wife, but by no meanes will endure her to commit whordome; so God will beare with many sinnes in his peo­ple, but cannot endure Idolatry, spirituall whor­dome and adultery; that never escaped heavie pu­nishment.

Fourthly, the taking of Gods name in vaine; 4. Taking Gods name in vaine. hearing the word but of fashion, custome, or sini­ster respects. Behold (saith God) their eare is un­circumcised, they cannot hearken; behold, the word of the Lord is to them a reproch, they have no delight in it Ierem. 6. 10..

Adde hereunto their soule hypocrisie, whereby 5. Hypocrisie. they caused the name and religion of God to be blasphemed. Will yee steale, murther, and commit adultery, and sweare falsely, and burne incense to Baal, and come and stand before me in this house, which is called by my Name? Is this house become a denne of robbers in your eies? behold, I have seene it, saith the Lord Ier. 7. 9, 10, 11.. And he told his Prophet Ezechiel, the people would say one to another; Come, let us heare what is the word that commeth forth from the Lord: and they come and sit before thee, and heare thy words, but they will not doe them: for with their mouthes they shew much love, but their hearts goe after their covetousnesse Ezech. 33. 30.. And againe, trea­cherous Iudah hath not turned unto me with her 6. Prophanation of the Sabbath. whole heart, but fainedly, saith the Lord Ierem. 3. 10..

Prophanation of the Sabbaths, another sinne causing their captivity, and much reproved and threatned, by the Prophets of God Ierem. 17. 21, 22, 23. Ezech. 20. 16. 22. 8..

[Page 93] Moreover, the land was full of bloudie crimes Ezech. 7. 23., 7. Murther. by reason of murder, man slaughter, quarrelling, fighting. Also polluted with all manner of car­nall 8. Adulterie. uncleannesse, adulterie and fornication, as­sembling themselves by troopes in harlots houses: and they were as fed horses in the morning; every one neighed after his neighbours wife. Shall I not visit for these things, saith the Lord, and shall not my soule be avenged on such a nation as this Ierem. 5. 7.? Yea this was so common a sinne, that he called them all, adulterers Ierem. 9. 2.: yea they committed incest, hum­bling their owne sisters, and defiling their daughters in law; yea humbling such as were set apart for pollution Ezec. 22. 10, 11..

Likewise they did oppresse, defraud, and wrong 9. Oppression. one another, by false weights, and measures, and devoure one another by cruell usurie, and unjust gaine, and did even set traps and snares to catch men Ierem. 5. 26., building houses by unrighteousnesse, and cham­bers by wrong: using their neighbours service with­out wages, and not giving him for his worke Ierem. 22. 13.: ta­king usurie and increase, and greedily gaining by ex­tortion Ezech. 22. 12.. And all this was spent in sumptuous buildings, setting their nests on high, and making 10. Sumptuous buildings. glorious houses Hab. 2. 9.: in pride of apparell, taking up every vaine, foolish, and new fangled fashion. And when Gods Prophets did most threaten ven­geance, and they should have humbled them­selves in sackcloth and ashes; loe, then did they 11. Pride in apparell. most give themselves to garishnesse, tricking, pranking, and painting themselves, in scorne of God. Wherefore the Lord threatned them, that [Page 94] he would punish the Princes, and Kings children, and all such as were clothed with strange apparell Zeph. 1. 8.. Also they gave themselves to maintaine excesse 12. Excesse in diet. in diet, drinking, and making one another drunke; which one of the Prophets thus threatned: Woe to him that giveth his neighbour drinke, that putteth the bottle unto him, and maketh him drunken Hab. 2. 15..

Moreover, they were most unthankfull for 13. Vnthank­fulnesse. blessings received; never said, Let us feare the Lord our God, that giveth raine, both the former and latter raine in his season; he reserveth to us the appointed weekes of the harvest Ierem. 5. 24.. Neither did they amend by gentle corrections: the Prophet 14. Not amen­ding by gentle corrections. bewailed it; O Lord, are not thine eyes upon the truth? Thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rocke, they have refused to re­turne Ierem. 5. 3.. Loe, these are the maine linnes which reigned in Iudah and Ierusalem, before their cap­tivitie; which God sent his Prophets to reprove and threaten; but all in vaine, for they did trust, because they had the Temple and worship of God, no evill should happen unto them; and therefore answered their threatnings, with these words of vaine confidence, The temple of the Lord, The temple of the Lord, The temple of the Lord. Wherefore the Lord assured the Prophet, he would cast them out of his sight, they should goe into captivitie, and he would doe to that house, wherein they so vainly trusted, as he had done to Shi­loh in the dayes of their forefathers Ierem. 7. 4. 14..

[Page 95] As these were their sinnes for kinde, so had they 2. Their measure. long continued in them, notwithstanding they had had such faire warning in the captivitie of their brethren for the same: which did not a little adde to the measure of their sinne; which being full, vengeance must needs come; and the harvest of their iniquitie being ripe, the sickle of Gods iudge­ment must needs cut them downe Ioel 3. 13. Rev. 14. 15., and God will not heare his Prophet intreat for them.

Now to come to our selves, and make Appli­cation 4. Applicatión of all we have heard; I beseech you with all godly feare and reverence, receive and consi­der well these foure propositions.

First, that we in England, by Gods mercy, yet 1. Proposition are, and for many yeeres have beene, as happie, Englands happi­nesse. as ever Iudah and Ierusalem were, in our Kings and Queenes, Iudges, Magistrates, Ministers; peace, plentie, prosperitie, deliverances from dangers, fatherly corrections for amendment; but above all, for advancing and continuing of his glorious Gospell, to be so generally professed in such safetie; for making of our kingdome to become an harbour and sanctuarie to Gods affli­cted servants of other countries; and for many other blessings, wherein it hath beene so enriched and preferred, that with Capernaum, it hath beene exalted to heaven Matth. 11. 23., and made the wonder of the world Psal. 147. ult..

Secondly, that we are at this time nothing sound, 2. A sinfull people. but all swellings and sores, a sinfull nation; and loaded with iniquitie. You have heard what were the sinnes of Iudah and Ierusalem; doe you not [Page 96] see them to be our owne? Shall I goe over them againe, and search for them with candle-light Ezech. 1. 12.? It needeth not, they are written in such Capitall letters, as he that runneth may reade them Hab. 2. 2.. Who­soever shall with reverence and conscience, reade the writings of those worthy Prophets, and com­pare our times thereto, shall finde, they doe so lively picture out the iniquities of our daies, as if they had beene sent unto us, and had prophesied against us; and therefore their writings are ours, either to admonish us, and turne us away from all our evill waies, and to prevent the like judge­ments; or to make our condemnation the more just, and our plagues the more terrible, if in his justice he shall execute them upon us.

It may be, some exception may be taken against Prevention. one sinne, and indeed one of the greatest; viz. that we cannot be charged with Idolatry, as Iudah was. I answer, it is true, (God be blessed) that Romish Idolatry, is, by our Christian and whole­some Lawes, suppressed, and his Excellent Ma­jesty, both by peerelesse labours, and exquisite writings, hath throughly discovered the Anti­christ, and by godly Edicts and Proclamations, advanceth pure Religion to the utmost; wherein the Lord enable him to persist, that he and his may be blessed for ever. Amen. But give me leave to make a few Quaeres. Have we not too many Chemarims, Seminaries, Priests, and Iesuites, sa­crificing to Baal? Have we not too many that sweare by the Lord & Malcom, as all our Church-Papists, that professe religion in Gods house, and [Page 97] have also their close chambers of Imagerie at home? Is not the number of Idolatrous Recu­sants greatly increased, even since that most hel­lish powder-treason, (for which no name can ever be devised able to set forth the nature of it) which a man would have thought would have beene the bane of Poperie thorow the world; it being a fruit of their Religion, and practise of their positions and principles: oh, how fearefull, that Idolatrie (even since that time) should so increase!

Thirdly, as we have many enemies, so are they 3. Many and most cruell ene­mies. most fierce, barbarous, truculent, and sanguina­rie; plotting and devising most cruell and unna­turall proiects and stratagems; and where they Benzo. in his In­dian historie. prevaile, executing such murders and massacres, D ^r. King on Ion. Lect. 13. pag. 177. as were never read nor heard of: witnesse our powder-plot, the mercilesse French massacre, and the incredible havocke of thousands and milli­ons where Romanists have prevailed. Oh, cruell and bloudy Rome, how are thy children every where knowne by their red liverie!

Fourthly, England hath had as many and faire 4. As fairely warned. warnings, as ever Iudah and Ierusalem had; by strange tokens, signes and wonders. The captivi­tie of the ten Tribes was not a fairer warning to them, than the calamitie of the Churches abroad is unto us. But above all, for these many yeeres, he hath most powerfully reproved sinne, and thun­dred out vengeance, by his heavenly word, in the mouthes of his holy servants, greater than Ieremie or Ezechiel, yea (by the testimonie of Christ) [Page 98] greaterthan Iohn, who was also greaterthan any of the Prophets Matth. 11. 9, 11.; thereby declaring to all the world, how unwilling he is to enter into judge­ment with us, of all other people, though wee have provoked him, above all people professing his holy and heavenly truth: and to this end, whereas his hand is so heavie on our neighbours, he sendeth us his Ministers unto you; as on the one side, both to set your sinnes before your fa­ces, whereby you anger him, and the meanes how to pacifie and appease him, that he may per­petually continue a good God to you and yours; so on the other side, to threaten you, that he will make you a spectacle of wrath and misery to all people, (as he made Ierusalem) without speedy and unfained repentance.

Lastly, and which is most fearefull, generally 5. Nothing mo­ved. men live in security and presumption. Yea doe not men and women every where grow in sensles­nesse, and harden themselves against all signes, and tokens, and warnings? putting farre from them the evill day Amos 6. 3.; and say tush, we shall neither see sword nor famine Ierem. 5. 12, 13.? Yea, are not too many come to that height of impiety, as to scorne and deride such as are affected with the threatnings of Gods judgements; and will not runne into the same ex­cesse of ungodlinesse they have done 1 Pet. 4. 4.? Is it not more safe to commit sinne, than reprove it? Nay is not the practise of piety, and zeale for the Gospell, in many companies more reprochfull, than to lie, speake filthily, swagger, and blaspheme, to scorne and jest at Religion, and make a sport of sinne? [Page 99] Yea, that which is worse than all this; are not the Ieremies, and Ezechiels, sent unto them, hated, mocked, scorned, and derided, and even loaded with malicious slanders, as the vilest men on earth, and not worthy to live?

Who so blinde as seeth not these things? and Conclusion. who so simple as from them cannot conclude; therefore surely, God must needs be avenged on such a Nation, unlesse we repent speedily, and whilst there is time, we all meet him with entreaty of peace. Oh England, at the last, know the time of thy visitation, and awake out of thy deepe se­curity; watch, fast, and pray.

But I foresee, many objections will be made against this conclusion. As first, some (like the 1. Obiection. proud Pharisie Luk. 18. 11.) may say, I thanke God, I am not an Atheist, Idolater, blasphemer, murtherer, adulterer, nor such a sinner as you have named, and reproved, out of the Prophet; therefore I need not so take things to heart, and humble my selfe; I shall escape well enough.

I answer, though thou wertest as just, and Sol. righteous, as thou braggest for, yea as righteous as Noah, Iob, or Daniel; yet thou knowest these sinnes doe every where reigne, and abound, and thou maist be wrapped in a generall judgement. The Scriptures afford us memorable examples, of great and generall judgements, procured by the sinnes of some few; and indeed, all make but one body; quilibet homo est pars communitatis; and the sinnes of the wicked, are in some sort the sins of all them, where they dwell; but specially their [Page 100] open and knowen abominations. If thou seest an Atheist, Idolater, a murtherer, a drunkard, and dost not to the uttermost of thy power, seeke to stop and reforme the same; or if that way thou canst doe but little, yet if thou dost not mourne in thy soule, to see Religion thereby disgraced, God dishonoured, and his anger kindled, and dost not pray to God for pardon; how just soever thou art in thine owne person, yet those sinnes are in some sort thine, and the judgements temporall may wrap thee in them.

Let it never be forgotten, that when Achan had Confirmation stollen the excommunicate thing for which God was angry, and Ioshuah lamented, saying; Oh Lord God, what shall I say, when Israel turneth their backs, before their enemies? God answered, Israel hath sinned, and they have also transgressed my covenant; they have taken of the accursed thing, and have stollen and dissembled, and have put it even amongst the stuffe Iosh. 7. 8.. See how God challengeth, and punisheth all Israel for Achans sinne: and at his execution, Ioshuah asked him, Why hast thou troubled us?

Oh Lord! if this were remembred and belee­ved, it would justly cause a great deale of feare, to Conclusion. see or heare, of the sinnes of the Land or Coun­trey, much more of the City, Towne, or Parish, wherein we live; and therefore how innocent so­ever we thinke our selves, let us be grieved for the sinnes of others, and labour to prevent such judge­ments, as may justly wrap us in them: of which more was said, from the second Doctrine; this being said to be one of the reasons, why the godly [Page 101] are so exceedingly affected, when they perceive his anger, and heare his threatnings.

Secondly, say some, we see such as are professed 2. Obiection. Idolaters, and most corrupt in doctrine, and pro­fane in conversation, in whom all the forenamed sinnes doe reigne, yet live, and thrive, and prosper in the world: why should we then be so affected for our sinnes?

I answer, That small sinnes, of such a people Sol. as have entred into league and covenant with God, and have received the knowledge of his truth, and make profession of his feare, are more grievous and displeasing unto God, than great re­bellions of professed Atheists and Idolaters. God is more offended with the sinnes of Iudah and Ie­rusalem, than ten thousand times greater in Baby­lon. If his children observe not his Lawes, nor keepe his Commandements, he will be sure to visit their offences with the rod, and their sinnes with scourges Psal. 89. 30.. Hence it is, that the Apostle saith, Iudgement be­ginneth at Gods house 1 Pet. 4. 17.. If a man have a stranger, yea an enemy come to him, yet he will make him welcome, carve to him liberally, and of the best, beare with his talke and manners, though very ab­surd and displeasing; whereas his childe is set at lower end, and served with leavings, and if hee of­fend but in looke, is rebuked; but the stranger go­eth his way and commeth no more, the sonne abi­deth in the house, and enjoieth the inheritance. The wicked whose portion is in this present life, are filled with Gods hidden treasure Psal. 17. penult., and fatted as against the day of slaughter Iam. 5. 5.: whereas his children, [Page 102] for whom he hath provided better things in the next life, are cut short, and chastened, that they be not condemned with the world 1 Cor. 11. 32.: yet all in love; As many as I love, I rebuke and chasten Rev. 3. 19.. If we be without correction, we are bastards and not sonnes Heb. 12. 8..

I beseech you, remember this; No sinnes so displeasing, and provoking God, as the sinnes of Exhortation. his people, for whom he hath done most, and who professe most: You only have I knowne of all the families of the earth, therefore I will punish you for all your iniquities Amos 3. 2.. And this is that which God said, I will be sanctified in them that come nigh me Levit. 10. 3.. Nadab and Abihu must die for it, if they pre­sume to offer strange fire. Small holes in others, are great rents in Moses, David, Salomon; they had best take good heed to their walking; if they fall, they shall be sure to pay for it.

They are so farre greater sinners than our 3. Obiect. selves, that God will never suffer them to pre­vaile.

I answer, This is it so offended the Prophets, Answ. and made them so to expostulate the matter with God; as our Prophet, Righteous (O Lord) art thou when I plead with thee: yet let me talke with thee of thy iudgements. Wherefore doth the way of the wicked prosper? wherefore are all they happy that deale very treacherously Ierem. 12. 1.? And the Prophet Habacuck complained, The wicked doth compasse about the righteous Hab. 1. 4.. And againe; Wherefore dost thou hold thy tongue when the wicked devoureth the man that is more righteous than he Hab. 1. 13,? Whereby it appeareth, the Prophet had a great combat in [Page 103] himselfe, to thinke that the Babylonians, more wicked and ungodly, should so prosper, and de­voure the Israel of God; as no doubt but it trou­bleth many, that the Papists, such Hereticks, Ido­laters, bloudie men, and generally most prophane, that they should so devoure the Protestants, more righteous than they.

But let Gods children humble themselves; it is Vse. just: and let not the enemies boast; for their day is comming. Hearken what God saith by your Pro­phet; Loe, I begin to bring evill on the citie, which is called by my name, and shall ye be unpunished? ye shall not be unpunished Ierem. 25. 29.. And againe; They whose iudgement was not to drinke of the cup, have assu­redly drunken; and art thou he that shall goe altoge­ther unpunished? thou shalt not goe unpunished, but thou shalt surely drinke Ierem. 49. 12.. If iudgement first be­gin at us, what shall the end be of them that obey not the Gospell of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner ap­peare 1 Pet. 4. 17, 18.?

Grievous was the calamitie of Gods people Application, To Easterne Ba­bylon and the Iewes. the Iewes, by the Westerne Babylonians, and so affected the Prophet to whom the Lord revealed it, that he wished his head were waters, and his eyes a fountaine of teares, that he might weepe day and night Ierem. 9. 1.; and on which occasion he did write his booke of Lamentations, so full of passion: but it was nothing to the miserie of Babylon. Theirs was a captivitie for 70. yeeres, which being fini­shed, they were gloriously delivered: but Baby­lon came to perpetuall ruine. In the Prophecies [Page 104] of their captivitie, many consolations were mixed; and they made their miserie the greater through their obstinacie, because they did not beleeve, nor would obey the counsell of the Prophet, bid­ding them yeeld themselves, assuring them they that did so, should have their lives given for a prey Ierem. 21. 9.: yea, if the King would have done so, the citie had not beene burnt with fire Ierem 38. 17. 39. ult.. But the Prophecies against Babylon are altogether feare­full: let me give you a taste thereof. When seven­tie yeeres shall be accomplished, I will punish the King of Babylon, and the land of the Caldeans, and make it perpetuall desolations Ierem. 25. 12.. And againe; Every one that goeth by Babylon shall be astonished, and hisse at her plagues Ierem. 50. 13.. And againe; Babylon hath beene a golden cup in the Lords hand, and all the earth hath beene drunken, and the nations mad with her wine, but she is suddenly fallen and destroyed, her iudgement reacheth to Heaven, howle for her Ierem. 51. 7, 8, 9.. Yea, he spen­deth those two whole large chapters in prophe­sying the severe judgements of God against Ba­bylon, in revenge of Israel, and that with such words, as who can reade them, and not tremble? Adde hereunto the prophecie of Esay. Babylon the glorie of kingdomes, the beautie of the Caldees excel­lencie, shall bee as when God overthrew Sodome and Gomorrha, it shall never bee inhabited, nor dwelt in from generation to generation; the Arabian shall ne­ver pitch his tent there, nor Shepherds make folds there, but wilde beasts of the desert shall lie there, their houses shall be full of dolefull creatures, Owles shall dwell there, and Satyrs dance Esay 13. 19.. And againe, [Page 105] I will cut off from Babylon the name and remnant, sonne and nephew: I will make it a possession for the Bitterne, and pooles of water, and I will sweepe it with the besome of destruction, saith the Lord of hosts Esay 14. 22.. And lastly, Come downe and sit in the dust, ô virgin daughter of Babylon, sit on the ground; there is no throne, ô daughter of Caldeans, for thou shalt no more be called tender and delicate. Take the mill-stones and grinde meale, uncover thy locks, make bare the leg; I will take vengeance, and thou shalt no more be called the Ladie of kingdomes Esay 47. 1.. All which prophesies have long since beene fulfilled by the Medes and Persians. But wherefore hath the Lord brought such destruction upon her? the Lord telleth her plainly, I was wroth with my people, and gave them into thine hand, and thou shewedst no mercie, upon the ancient hast thou verie heavily laid the yoke Esay 47. 6.. Oh see what a dangerous thing it is, even to be the rod of Gods wrath (though his people have well deserved to be scourged) if they thinke not so, but exercise all manner of crueltie.

Farre greater is the miserie, which the westerne Application, To the Westerne Babylon, and the Protestants. Babylon hath brought upon Gods Church, and most cruell instruments are they of Gods anger to his people, and for many hundreds of yeeres have oppressed Gods people with the iron yoke of cap­tivitie; never more barbarous and bloudie acts heard of, than executed by Papists heretofore in this land: oh how doe they shew themselves to be the sonnes of that father, who was a murtherer from the beginning, and of that mother the great whore, who is drunke with the bloud of the [Page 106] Saints? But that God, who by his Prophets fore­told, and fulfilled the Easterne Babylons destru­ction, hath as plainly fore-told by his Apostle, the destruction of this Westerne Babylon: and hee hath a Cyrus Esay 45. 1., the Lord of hosts hath a chosen shaft in his quiver Esay 49. 2., wherewith to wound it: wee leave the time and meanes to God; but doe sted­fastly beleeve, that the great whore, which hath in her forehead a name written, Mysterie, Babylon the great, the mother of harlots and abominations of the earth, so long drunken with the bloud of the Saints, and with the bloud of the Martyrs of Iesus Rev. 17. 5, 6.; Shee shall be hated, and made naked and desolate, yet, they shall eat her flesh, and burne her with fire Rev. 17. 16.; that bloudie and persecuting Citie, which liveth so deli­ciously, and saith, I sit a Queene, and shall see no sor­row Rev. 18. 7.. Her purple flatterers vaunt, that tempo­rall felicite is a note of the Church; and make Cardin. Bellarm. Tom. 2. lib. 4. cap. ult. a catalogue of the strange) victories which the Catholikes have had, and (as one saith) scarcely ever received the foile, in a just warre Immò vix un­quam fuerum Hae­retici superiores, quando justo praelio dimicatum est.; yet the holy truth assureth us, the Beast and false Prophet shall be taken, and all the sowles of Heaven filled with the flesh of those Kings, Captaines, and mightie men Rev. 19. 20, 21., which have fought against the Go­spell. Yea, Babylon, as a mill-stone cast into the sea, shall be throwne downe and found no more, and she re­warded double, according to her works, at whose de­struction, all the Kings and Merchants of the earth, who have lived deliciously; and committed fornication with her, shall bitterly lament, and cry, Alas, alas, that great Citie, bow in one boure is she made desolate? [Page 107] So Heaven, Prophets, Apostles, and all the Martyrs & Saints, shal praise God with many a ioyfull Alleluiah Rev. 18. 9, 11, 20..

Therefore stumble not at it, that for the sins of his people, hee giveth them into the hands of such Conclusion. as are more wicked than themselves; for when his people are sufficiently scourged, their enemies shall for ever be destroyed.

But some object againe: wee have continued long in our sinnes, and have felt none evill; why 4. Obiect. should wee now be so earnestly called upon, and urged to repent, and threatned with judgement? If wee repent not, God is not so hastie, I wis, as our Preachers would make us beleeve.

I answer: It is the continuance in sinne doth Sol. increase our danger; as Iudah and Ierusalem were not carried into captivitie for the sinnes of a few yeeres, but for their sinnes wherein they had long continued, even ever since they were brought up out of Aegypt 2 King. 21. 15.; the men of the old world were spa­red long, even an hundred and twentie yeeres Gen. 6. 3.; yet continuing in sinne, were in the end drowned: Iudah and Ierusalem were spared long, after their brethren were carried captive, even 130. yeeres; but continuing in sinne, in the end they were car­ried into captivitie too. The Lord is patient, and slow to anger Ioel 2. 13.; yet if there will bee no end of sinne, there will be an end of mercie, and God may re­pent so often, that hee will repent no more; and (as our Prophet saith) he can no longer beare Ierem. 44. 22.; and (as he saith in another place) God is wearie with re­penting Ierem. 15. 6.; this wee have in the Scriptures illustra­ted by two familiar and elegant metaphors.

[Page 108] The first is of a large vessell: which by drops Illustration. asketh a long time of filling: so God told Abra­ham, the iniquitie of the Amorites was not yet full Gen. 15. 16.; and our Saviour bade the Scribes and Pharisies of his age, Fill ye up the measure of your fathers Matth. 23. 32..

The second is of an harvest: Corne when it is sowen, is not by and by ripe; The husband-man (saith S. Iames) hath great patience Iam. 5. 7.. Why did not men cut downe their corne at Easter? because it was not then ripe: why are they now in many places so busie with sithes and sickles? because the harvest is come, and corne is ripe: So God cal­leth to the executioners of judgements, when wic­kednesse is great, as unto his reapers, Put ye in the sickle, for the harvest is ripe Ioel 3. 13. Vse..

Oh then doe not say, we have sinned often, or long; and what evill hath happened; for a vessell at last may be filled with drops; and corne may so long grow, till fields be white to harvest Ioh. 4. 35., and rea­die to be cut.

The last objection is: Oh but England is a most happie and flourishing kingdome, blessed with a 5. Obiect. most wise and prudent King, a most hopefull issue; wee have many learned and religious Preachers, multitudes of godly and sincere professours, Gods true religion established by Law, and maintained by authoritie, God hath heaped such temporall blessings upon us, that it is another Canaan, flow­ing with milke and hony; God hath most won­derfully delivered it from matchlesse dangers, and ruine intended; it is a verie Sanctuarie of refuge, for the Saints of God elsewhere perse­cuted. [Page 109] Oh, the consideration of these things makes many an one so secure, that no warning fro heaven or earth, word or works, of mercie or justice, will doe them good, but they proceed from evill to worse, as though no hurt could come unto them.

But give me leave: as I doe most unfainedly ac­knowledge Sol. the great mercies of God, so I would plucke away these pillowes from under their el­bowes, whereupon they sleepe in security. I say then, that the greater are the mercies of God unto any people, the greater shall be their judgements, if they abuse them. The higher that Capernaum is exalted to heaven, the lower shall it be cast downe into hell, if it repent not Matth. 11. 23.: And God threatneth Co­niah; As I live, saith the Lord, though Coniah the sonne of Iehoiakim, King of Iudah, were the signet upon my right hand, yet would I plucke thee thence, and I will give thee into the hands of them that seeke thy life Ierem. 22. 24.. Was there ever any people in the world, could compare with Iudah and Israel, for privile­ges and prerogatives? yet could they not secure them: but their sinnes comming to height, God forsooke the house whereon his Name was called, yea and gave the dearely beloved of his soule into the hands of her enemies Ierem. 12. 7.; or (as some Translati­ons reade) his beloved soule [...]. Septuagint. Dedi dilectam ani­mam meam. vulg.. Oh, if God did not spare such a people as he acknowledgeth to be the dearely beloved of his soule, who had such a good and religious King, when Ieremy beganne to prophesie, viz. Iosiah, who reformed Religion, destroied the monuments of Idolatry, and strictly compelled all to serve the Lord according to his [Page 110] word; such excellent Prophets; and some learned and worthy Teachers; and some good people, that mourned for the abominations of Ierusalem: yet when their sinnes came to be full, he would not heare any for them, but gave them over to a Conclusion. long and wofull captivity: What have any peo­ple to presume on? No, no, this Doctrine shall stand, against all the subtill objections of Satan, and of flesh and bloud, against it; That the sinnes of a people may come to that height, that God will bring some temporall judgement upon them, and not heare any that shall pray for them.

Now to come to ourselves, that we may make Vse. good use of all that hath beene spoken and heard. You hearken what I should say concerning our owne estate: and that you shall doe; first, from the mouth of an enemy. When Ieremie heard the false Prophet Hananiah prophesie much good to Iudah; he answered feelingly, Amen, the Lord doe so Ierem. 28. 6. Amen. sic faciat Dominus.. Pererius the Iesuite, writing on that you have heard in Genesis, The sinne of the Amorites is not yet full Gen. 15. 16., saith;. If any doe marvell, why Eng­land continueth to flourish, notwithstanding the cruell persecution of the Catholikes there, he doth answer thē with the words of the Text: Be­cause their sinne is not full Si cujus fortè animum subeat in­ter dum [...]. Pererius.. To which, with our Prophet, I doe feelingly say, Amen, Amen, God grant it: yea I doe hope, though the sins of Eng­land be many and great, yet the sins of it are not Charitable opi­nion. so full, but that God heareth, and will heare, the praiers of his servants for it; and that the decree is not so far forth, but it may be still suspended or re­called.

[Page 111] As a great Argument to perswade me so, it is, Argument. that God doth both stirre up many his faithfull servants, by word and writing, preaching and Printing, publikely, privately, and every way they can, to provoke men and women to repen­tance; and also for that we see, men and women generally, to take to heart the afflictions of their brethren, and to helpe them with their praiers, and purses, and every way they can: yea, me thinketh, in all places I see a quickning of zeale and devo­tion, and a commendable care to seeke the face of God in his holy Ordinances, both publikely and privately: Every where, more thankfulnesse for our peace, and the blessed day of visitation. Oh, the sanctified use of their troubles, is a sweet assu­rance, that our sins are not full, but the Lord will be our protector still, and doe great things for us.

But because the Iesuit (seeing his fellowes and the Romish Catholikes could not swallow us up Exhortation. quicke, as they intended in the gunpowder-plot, yet to keepe life in them, that they may with good hope, hold on in their deuillish plots and devices, against us) doth prophesie, saying; The sinnes of England will shortly be full Veniet tandem iniquitatis comple­mentum.. Oh, let us make him a false Prophet; let us repent and turne to God, in fasting, weeping, and mourning: Let Ministers with word, Magistrates with sword, make a leake in the vessell of sinne, and rouze up ourselves, and one another, out of deepe security, and meet the Lord with all humble and earnest entreaty of peace. Now (if ever) as we tender the salvation of our soules, and the good of the Common-wealth [Page 112] wherein we live, the safegard of his Maje­stie, and the royall Issue; the good of body, estate, and all we have; as we love our selves, husbands, wives, children, friends; let us (seeing Gods judge­ments are abroad in the world, and the Lord of Hoasts hath raised terrible Armies, marching fu­riously for our destruction) mourne bitterly for our sinnes, and all our abominations; fall upon our faces, and cry aloud, and mightily, both day and night, in the eares of the Lord; that he would forgive us our sinnes, and turne away the armies of his plagues and punishments from us, and con­tinue a gracious good God, to us and our posteri­ties, untill the comming of the Lord Iesus Christ, in the clouds to judgement.

I have armed at no mans person, or particular Conclusion. calling. Only as one of Gods servants, desiring to be faithfull, and free from the bloud of all men, I have set Trumpet to my mouth, and according to that ability I have received, laboured to stirre up all such as have heard me, to the practise of speedy and unfained repentance. This hath beene the maine end of all my discourse, which now by Gods good hand I have finished. If it worke that effect in many, if in any, I have my desire; if but in one, if in none but my selfe, my labour is not lost in the Lord. I shall be found a sweet savour unto God, even in those that perish; and at the least save mine owne soule. And so, to his blessing, from whom I have received it, I doe commend it.