Two Sermons, Sermon
The Diſeaſes that make a ſtoppage to Englands Mercies diſcovered; and attended with their remedies. Delivered in a SERMON at Margarets on Fiſhſtreet-hill, London.
JOSH. 7.4.
So there went up thither of the people about three thouſand men, and they fled before the men of Ai.
IN this Chapter you have a Treatiſe concerning Achans ſin, branching it ſelf into three parts, one concerning the commiſſion of the ſin, the ſecond concerning the diſcovery of it, and the third concerning the puniſhment thereof. As for the ſin it ſelf, the commiſſion thereof, what it was, you read in the firſt verſe, that the children of Iſrael had committed a treſpaſſe; God had commanded that all the ſpoil of Jericho ſhould be conſecrated unto himſelf, and that the firſt fruits of all ſhould be his; Jericho being the firſt City that they took in, in the land of Canaan, by right it did belong unto God, all the treaſure, ſilver and gold, wealth and goods that was therein, properly it did belong unto God; now Achan be playes the thief, and does appropriate ſome of Gods goods, and wealth unto himſelf; this was charged upon him as a ſin, and ſo upon all Iſrael, as at the firſt verſe; keeping from God any thing that does belong unto him, is a ſin. Now in the ſecond place this ſin was diſcovered by occaſion of the defeat that was before the town of Ai; they paſſing on from Jericho (at the ſecond verſe) unto the town of Ai, they laid ſiege to it; but their ſiege was broken up, and three thouſand men fled, and thirty ſix men were ſlain, verſe 4, 5. Sins committed in one City, will follow us unto another, and overtake us there. Oh what unexpected wayes and means hath God for to bring out mens ſin to light? Three thouſand men flee before the men of Ai, and thirty ſix men are ſlain, and this was made the means of diſcovery of Achans ſin, who would have thought that there ſhould have been ſuch a diſcovery as this?
The work was hindred by this defeat, and that ſets them on work to ſearch out the cauſe; and ſhews,
1. That afflictions ſhould ſet us on work, to ſearch out our ſins, and the cauſe of them.
2. That ſins ſhall not alway be pocketed up, but ſhall be diſcovered, though never ſo ſecret.
3. That God hath ſtrange wayes to diſcover mans ſins.
Qu. But why muſt the children of Iſrael be beaten here by the men of Ai? and why muſt one mans ſin be puniſhed upō all? ſurely the children of Iſrael were in covenant one with another, and ſo being in covenant together, the ſin of the one not being puniſhed by the reſt, was charged upon all the reſt. As for England, either we are in covenant one with another, or elſe we are not: Either there is a nationall covenant, or elſe there is not: If there be not a Nationall covenant, as was among the Jews, why do we not rather ſay, the Churches of England then the Church? And if there be a Nationall covenant, the ſin of one is made the ſin of the reſt, what ſins do we bring upon our ſelves? But they muſt flee before the men of Ai, why? Becauſe that the men of Ai were to be deſtroyed with a great deſtruction, therefore God does firſt ſuffer them to prevail, the more to imbitter and ſtir up the ſpirits of Iſrael againſt them, this did provoke them.
Whence I take up theſe two Obſervations: The firſt is this:
Obſerv. 1 Where God is in a way of merciemercy towards a people, there ſin makes a ſtoppage in his proceedings. The ſecond is this:
Obſerv. 2 When God intends utterly to deſtroy his enemies, he does firſt ſuffer his own ſervants, and deareſt children to flee & fall before them. Concerning the firſt:
Obſerv. 1 Where God is in a way of merciemercy towards his people, there ſin does make a ſtoppage in his proceedings: So here God was in a way of merciemercy towards his people, carrying of them into the land of Canaan, but in the way they ſin, Achan playes the thief, mark what a ſtopage this made in the way of merciemercy; So you have it in Joſhua 24.20. Though God be about to do you good, and have done you good, yet If you forſake the Lord, and ſerve ſtrange gods, he will turn from the good he is a doing, and do you hurt, after he hath done you good. So in Jer. 28.9. At what inſtant I ſhall ſay or ſpeak concerning a Nation, and concerning a Kingdom, to build, and to plant it: that is, At what time I ſhall give ſenſible teſtimony of good to a land or nation; If it do evil in my ſight, that it obey not my voice, then I will repent of the good, &c. So that ſins committed againſt God when he is in a way of mercy, do make a ſtopage in thoſe proceedings of merciemercy. There are theſe two or three reaſons for it:
Reaſon 1 Firſt of all, ſins committed when God is in a way of merciemercy, are a ſlighting of merciemercy. Amongſt your ſelves, if you be doing any ſpeciall work before others, that they may take notice of you, and they ſlight your work, you will leave off work, and work no more: now I ſay, when as God is in a way of merciemercy, and you then ſin againſt him, your ſins do ſlight merciemercy, nay then ſayes God I wil turn away, it will make a ſtoppage in this work.
Reaſ. 2 Again ſecondly, thoſe mercies that come unto Gods people, come unto them in the way of a promiſe. And Gods promiſes they are, either ſpirituall, concerning ſpirituall things, or temporall, concerning temporall things. If they be ſpirituall promiſes, concerning ſpirituall things, then they are abſolute, bottomed and grounded upon no condition: as the promiſe he made, that he would drown the world no more, ſayes the Prophet Iſaiah; ſuch a covenant as he made with Noah, he makes with his people, that runs upon no condition; he does not ſay, If the world goes on, and ſerve me, I will drown it no more: but the promiſe runs upon no condition, and ſo the promiſe of grace runs upon no condition: for if it runs upon a condition of faith, God promiſes to give faith, God promiſes perſeverance, upon the exerciſe of grace he promiſes to give the exerciſe of grace, all ſpirituall promiſes run upon no condition. But now outward promiſes run upon condition, and therefore if men do not keep the condition, God takes himſelf free, and will turn himſelf out of the way of his merciemercy. You have an expreſſion to this purpoſe, Numb. 14.34. After the number of the dayes in which ye ſearched the land, even forty dayes (each day for a yeer) ſhall you bear your in quity, even forty years, and ye ſhall know my breach of promiſe. Will God break his promiſe? As much as if he ſhould have ſaid, I have promiſed to bring you into the land of Canaan, upon ſuch and ſuch conditions; but now, if you do not perform the condition, I count my ſelf free, and you ſhall know my breach of promiſe, that I will not give you the thing that I am about to give you.
Reaſ. 3 Thirdly, God never gives his people any merciemercy, but he gives it them in a way of merciemercy. He does not think it enough to give them that which is merciemercy, but he will give it them in a way of merciemercy. As now in your gifts to God, if you be gracious, you do not think it enough to do that which is gracious, but do it in a gracious manner; ſo God in his gifts to you, will not onelyonly give you that which is merciemercy, but he will give it you in a way of merciemercy: but now if God ſhould be in a way of merciemercy towards his people, and they ſin againſt him, and he ſhould go on to give them the merciemercy, they would be hardned in their ſin, and ſo it would not come unto them in the way of merciemercy: Therefore, if God be in a way of merciemercy towards his people, and they ſin againſt him, he will break off the courſe of his mercy, and go another way, and there ſhall be a ſtoppage made in theſe proceedings.
Object. But you will ſay we ſee the contrary: who have more bleſſings, and outward mercies, then the Church of Rome? who more ſinfull? what adulteries, what idolatries, ſorceries, oppoſition of Saints and Miniſters? and you know what plenty is among them, and God goes on to give them merciemercy after merciemercy, outward bleſſing after outward bleſſing, and therefore this is not true, we ſee it in experience otherwiſe, that our ſins do not make a ſtoppage in the proceedings of merciemercy.
Anſw. But for anſwer hereunto, The thing is not true, God does not go on in a way of bleſſing and merciemercy towards them: Beloved, of all afflictions, it is the greateſt affliction to be without affliction; of all judgements, it is the greateſt judgement to want judgement: as you may ſee for this purpoſe, Iſa. 1. Why ſhould you be ſtricken any more; ye will revolt more and more: It is the greateſt ſtroke, not to be ſmitten, and the greateſt affliction to be denyed affliction, when there is uſe and need of it: now though the people of Rome, and that party flouriſh in the world, yet their ſouls are ſmitten, God ſmites them with blindneſſe, and with ſpirituall death, ſo that there is a ſtoppage made in the proceedings of merciemercy.
2. But I rather anſwer it thus: When God is in a way of merciemercy towards his people, towards his Church, then ſin will make a ſtoppage: Thoſe of Rome are no true Church, the Church was in Babilon, but Babilon was not the Church; the Church was in Egypt, but Egypt was not the Church; Lot was in Sodom, Sodom was not in Lots family; Rome is called Babilon, Egypt, and Sodom; they are not the Church of God; but if the Church of God ſin when God is in a way of merciemercy, a ſtoppage ſhall be made rather for them then for others, for theſe two or three Reaſons:
Reaſ. 1 Firſt, they are in Gods houſe, and their ſin is greater. The great houſe of God is as a great mans houſe, who hath ſome ſervants that doth his work abroad in the field, ſome that tend in his chamber, that are neerer round about him: if thoſe ſervants that are neer him be naught, and vile, it makes more to the diſhonour of the maſter, then if thoſe were ſo that are abroad in the field: now Gods people are a people that are round about him, neer unto him, his houſhold ſervants, and therefore if they ſin when God is in a way of merciemercy, God will turn out of that way, and there ſhall be a ſtoppage made in Gods proceedings.
Reaſ. 2 Secondly, their ſin is of all others the moſt ſcandalous, and therefore the worſe, the more diſhonoring to God, the more provoking. If two men be drunk, one a Profeſſor, and the other not; why there is no ſcandall ariſes from the drunkenneſſe of him that is no Profeſſor; but if a Profeſſor be gotten in, and made drunk, they are all ſo, what a ſcandall ariſeth? And ſo, if two commit adultery, the one a Profeſſor, and the other not, the ſcandall ariſeth from the Profeſſor; Profeſſion is the ground of Scandall. And therefore, 2 Sam. 20.12. when as Amaſa was ſlain, and laid in his blood, the people made a ſtay, and went no further, till they drew him out of the way, and caſt a cloath over him; ſo when a Profeſſor fals, and lyes in his blood, there is a ſtand made in peoples duties, and converſations; and therfore juſt that there ſhould be a ſtop made in the proceedings of Gods merciemercy.
Reaſ. 3 Thirdly, their ſins are moſt againſt the remedie. Sins againſt the remedy, are the greateſt ſins: and therefore his ſin is greateſt, that commits adultery being marryed, then his that commits fornication, though both be evil, becauſe he ſins againſt the remedy: now the people of God have more remedies againſt ſins then others, more light, more grace, more means, more helps; and therfore if they ſin when God is in a way of merciemercy, God will rather make a ſtoppage in them then in others. O that I might leave this impreſſion upon you that are Profeſſors, and godly, that you may take heed how you ſin againſt God.
Queſt. Why ſhould this be, that ſo ſmall a ſin ſhould turn the great God of heaven out of the way of his merciemercy? Achan commits but a ſmall ſin, and what a mighty ſtop is made in the way of merciemercy? So, David numbers the people, it was no great matter, and a plague breaks out preſently; what is the reaſon, that for ſins that are little and ſmall, ſuch a ſtoppage ſhould be made in the proceedings and merciemercy of the great God?
Anſw. For anſwer three things; 1. There is nothing ſmall between God and us, and it is true. If thou haſt but the leaſt crum of bread, it is a great merciemercy, becauſe it comes from the great God; and if you commit a ſin, though never ſo little in your own eyes, it is great, becauſe committed againſt the great God; I may boldly ſay thus much, that men ſin a great ſin, in ſaying their ſin is ſmall.
2. Secondly, ſometimes what falls ſhort in the greatneſſe of ſin, is made up in the number of ſin: Great ſins do go alone, ſmaller ſins do go by companies: as with creatures, ſo with ſins; you ſhall obſerve it ſo in the heavens, and in the air, and in the water, and in the earth: In the heavens, but one great Sun, many leſſe Stars; In the air, you have but few great and kingly birds, the Eagle ſhe flyes alone, but your Pigeons that are leſſer, flye by flights; In the water, your great Whale goes alone, but your leſſer Herring go by ſholes; On the earth, the great Elephant goes alone, your leſſer ſheep go by flocks, and your Hogs by herds; the leſſer Sands infinite in number, Rocks fewer: And ſo with mens ſins; great ſins they go alone, but leſſer ſins go by companies, and oftentimes the number of your leſſer ſins do make up what is wanting in the greatneſſe of your ſin. A man may be drunk but once or twice in his life, in the groſſe act of it, but he may be ſo often in drunken company, and ſpend away ſo many hours which ſhall amount to drunkenneſs; a man may commit adultery but once in his life, but he may have as many unclean thoughts, as ſhall amount to adultery: So, that what fals ſhort in the greatneſſe of ſin, is made up in the number; and therefore ſay not, why ſhould God for a little ſin turn out of the way of merciemercy? it may be the number of your little ſins amount to the greateſt ſin.
3. Thirdly, Beloved, God will make good his Name to the utmoſt, and his name is, A Jealous God; now a husbands jealouſie ariſech not, when he ſees his wife commit adultery, but if he do but ſee her playing and ſporting with a ſtranger; ſo Gods jealouſie ariſeth, not onelyonly when we commit the groſſe act of Idolatry, when we bow before an Idoll, but if we be ſporting and playing with Superſtition; for God is a jealous God: And though the husband do not ſee cauſe enough to turn away his wife, becauſe of her ſporting and playing, and dallying, he may ſee cauſe enough to deny ſuch a courteſie; ſo God, though he does not give a Bill of Divorce for ſuch a ſin which you count leſſer, yet he may ſee cauſe enough to make a ſtoppage in his proceedings of merciemercy. Thus the Doctrine ſtands firm, when God is in a way of merciemercy towards his people, if they do ſin againſt him, their ſins may make a ſtoppage in his proceedings. By way of Application;
Vſe. Hence you may ſee what the reaſon is, why there is a ſtop made now of late in our England mercies. This laſt yeer God hath done great things for England, as ever England ſaw, and that man that ſees it not, I ſhall think that Scripture hath taken hold upon him, which you have in Jer. 27.5, 6. Curſed be the man that truſteth in man, and maketh fleſh his arm, and whoſe heart departeth from the Lord, for he ſhall be like the heath in the deſart, and ſhall not ſee when good cometh, whether out of envie or malice, but when good comes upon a people, he ſhall not ſee it: but who doth not ſee, what a black cloud is drawn over us again? When the waters ſwell and ſtand up, you ſay ſurely there is a ſtop made; the waters do not run down as before, not long ſince Juſtice and Judgement did run down like a mighty ſtream; but now, how the waters ſwell, gather, and ſtand up again? wicked men lye in priſon, and thoſe not cenſured: Prieſts and Jeſuits lye condemned, and choſe not executed: the Plague is begun, and that is not quenched: The Sword hath begun to drink deep in our Brethrens blood, and that is not ſheathed: The wrath of our King is enkindled: Divers of our Parliamentary Worthies accuſed of high Treaſon: certainly there is a ſtoppage made in the proceedings of Englands mercies; oh Beloved, this our ſin hath done.
Queſt. But you will ſay unto me, Shall there be a ſtoppage made for ever in the mercies of England?
Anſw. You will finde (for anſwer) if you look into Scripture, that there is a two-fold ſtoppage of merciemercy: Finall, and Preſent: Finall, as God was in a way of merciemercy towards Saul, and was about to ſettle the kingdom upon him and his poſterity for ever; but he ſinned, and the Lord turned away from Saul, and turned away from him for ever, there was a finall ſtoppage of merciemercy made. Now though there be a ſtop made in the way of Gods merciemercy towards England, I conceive there is not a finall ſtoppage. And my Reaſons are theſe:
1. Becauſe that though many difficulties and mountains do ariſe, yet we ſee how one after another they do melt.
2. And becauſe God hath raiſed up inſtrements that are unwearyed in his ſervice, working night and day, and are unwearyed in the work of the Lord.
3. As alſo becauſe that the type of this work does ſpeak as much. The children of Iſraels coming out of Babylon, and building the Temple, is a type of our coming out of Antichriſtian bondage, and the great Reformation that is now begun: Now then though there were many lets and hindrances by Tobiah, and Sanballat, and others, they could never hinder it fully, but it recovered its ſelf, and was driven on: ſo in this building and worke of reformation, though the Tobiahs and Sanballats of the times may cauſe the work to ceaſe for a time, the building ſhall get up, and ſhall not fully ceaſe, but the work of Reformation ſhall be driven on in the deſpight of all the enemies. Therefore it is not a finall ſtop now made in Englands mercies. But there is a preſent ſtop, as when the plague broke out in Davids time; and ſuch a ſtoppage is made now.
Queſt. But what evill and hurt is in this, if a finall ſtoppage be not made?
Anſ. Is it nothing in your ears, and in your hearts, that the Lord ſhould turn out of a way of mercy? you read in the 2 Judg. when the Angel came with a meſſage unto the people, and told them that the Canaanites ſhould be as thorns in their ſides, and a ſnare unto them, they lift up their voice and wept, and they called the name of the place Bochim: you ſhall be brought into Canaan the promiſed land, but the natives ſhall be ſo mixt amongſt you, as they ſhall be thorns in your ſides, hereupon they lift up their voice and wept: and ſo though the work of Reformation be carried on, the Canaanites may be left to be as thorns in your ſides, until Chriſt come. Oh that we could lift up our voice and weep, that the place might be called Bochim.
2. When God breaks off the way of his mercy, then his wrath breaks out; he does not turn out of the way of his mercy, but he turns into the way of his judgement. Why to a loving childe this is a very cutting word, your father is angry with you. I may ſpeak this to you, there is a ſtop made in Englands mercy, and your father is angry, this is much.
3. If there be a ſtoppage made in Englands mercy though but preſent, there is an obſtruction in all your comforts: you are ſenſible of the obſtructions of your body, will you not be ſenſible of State obſtructions, of Church obſtructions? Suppoſe you were in Ireland begirt with the enemy, and were in danger to have your convoy cut off, that ſhould bring you victuall and ſupply, would it not make you feare? Beloved, we have beene begirt with enemies a long time, and God hath raiſed us up a convoy to bring us victuall; we do not know whether our convoy ſhall be taken away, though but for the preſent. Certainly there is a theife in our candle that does make our comforts ſmeare out.
Queſt. But what is that theife in our candle? it is apparent to us all there is a ſtop made in Englands mercy, what are thoſe ſins (for it is a day of humiliation) that have made a ſtoppage in Englands mercy?
Anſw. This is that I ſpecially aime at, that you may ſee what you are to be humbled for this day and others. Paralell our condition with others in Scripture, and we ſhall finde ſix or ſeven things eſpecially, that do make a ſtoppage in mercy coming to a people, and you ſhall find them in our land.
1. An unwillingneſſe and backwardneſſe to the great work of Reformation, to the great work that God is now about, is one thing that doth make a ſtoppage in the proceedings of Englands mercy. When the children of Iſrael were in Egypt, they groaned unto the Lord, God ſent a deliverer to them, Moſes, and they being vext by their taskmaſters, after he came they murmured, and for anguiſhof ſoul, hearkned not unto Moſes, God bare with that, till he got them on the other ſide of the water, carried them through the red ſea, when they came there, tho they did ſin and murmure, God did not ſwear they ſhould not enter into Canaan, but at the laſt they made them a captain, and they would return back to Egypt, ſayes God, ſeeing you are there, I ſwear in my wrath you ſhall never enter into my reſt, but your carcaſes ſhall fall here; you ſhall neither go backward nor forward; We have a long time, the Lord look upon us, ſet under Egyptian darkneſſe, and the Lord hath ſent his Meſſengers to you to draw you out, and you would not, or for anguiſh of ſoul you hearkned not; Well, but now there is a tender of Reformation made, and hath been lately: if people ſhall ſay now, What need this Reformation? Were not things well before? This provokes the Lord, and cauſes him to ſay, Your carcaſes ſhall fall. And yet, Oh how hath this been among us, what ado is here ſayes one? What need this work? Were not things well before? 2 King. 10.32. In thoſe dayes the Lord began to cut Iſrael ſhort, What dayes were thoſe? They were in a way of Reformation, and they cut ſhort the Reformation; and in thoſe dayes the Lord began to cut them ſhort of merciemercy. At the 18. verſe, he got together the Worſhippers of Baal by craft; at the 25. verſe, he ſlayes them; at the 29. they break down the Images in the houſe of Baal: Howbeit at the 29. verſe, From the ſins of Jeroboam the ſon of Nebat who made Iſrael to ſin, Jehu departed not, &c. Then at the 32. verſe, when they thus cut ſhort Reformation, the Lord began to cut them ſhort. You know what our Saviour Chriſt ſayes, Oh Ieruſalem, Ieruſalem, how often would I have gathered you, and you would not; behold your houſe is left unto you deſolate. Beloved, when Chriſt comes to gather us, as certainly there is a time when Chriſt comes a gathering, and if people will not be gathered, then behold thy houſe is left deſolate. God hath made a tender of Reformation lately among you, this is one ſin that hath made a ſtoppage in the proceedings of your mercy, people have been backward and unwilling unto this great worke of Reformation.
2. A tempting of God does alſo ſtop and hinder the proceeding of mercy. They tempted the Lord, and the Lords mercy was ſtopped.
You finde in Scripture, people are ſaid to tempt God; 1. either when they doubt of Gods preſence, after God hath eſpecially appeared to them: they tempted God, and ſayd, is God amongſt us? after God had appeared to them.
2. Again, when a man does not rely, and live upon Gods All-ſufficiency, when God hath appeared in that way. It is ſayd of the Iſraelites they tempted God, and ſayd, can God provide a table in the wilderneſſe? As Muſculus obſerves well, the Iſraelites were not ſo ſilly, as to think God was not able; they knew God opened the rock, and brought them through the red-ſea, but this was the language of their converſation, can God provide a table in the Wilderneſſe?
3. A man is ſaid to tempt God, when as he does tye and limit God unto ordinary means, when God is in an extraordinory way. And ſo it is ſaid of AhaꝪ that he tempted God, and would not take a ſigne; what is the meaning of that? that is, that he would go in an ordinary way; why (ſayes he) ſhould I tempt God, and require a ſigne, and go in an extraordinary way? I will go in an ordinary way: when as God is in an extraordinary way of mercy towards his people, to tye God to ordinary means, is a tempting of God. Now I appeal to you, whether or no, we have not tempted God, God hath appeared gloriouſly, oh yet we have ſayd is God among us? how few live upon Gods All-ſufficiencie, notwithſtanding he hath appeared ſo gloriouſly? and we ſee no way and means for ſuch a Reformation as is ſpoken of, tying and limiting of God unto an ordinary way, when God is working extraordinarily. This is a ſecond ſinne that hath made a ſtoppage in Englands mercy, this tempting of God.
3. Abuſing of Gods inſtruments which he raiſeth up for to do his worke by, doth exceedingly provoke, and makes a ſtoppage in the mercy of God. There are two wayes whereby his inſtruments are abuſed; either idolizing and deifying of them, or wronging, ſcorning, and jearing of them, falfly accuſing and condemning of them. The firſt way the Jews ſinned, when they cryed the temple of the Lord, the temple of the Lord, and deifyed that; well ſayes Chriſt, there ſhall not be one ſtone left upon another. God raiſed up the King of Sweden, people idolized him, he was taken away, and a ſtoppage was made in that way of mercy: on the other ſide ſcouning and evill ſpeaking of the inſtruments of Reformation, and falſly accuſing them that God does ſet up, this makes a ſtoppage in mercy, Numb. 12. Moſes was appointed by God to bring them into Canaan, marke how they ſpeake againſt him, verſ. 2. And they ſaid hath the Lord indeed ſpoken only by Moſes? hath he not alſo ſpoken by us? ſhe what follows 9.10. ver. And the anger of the Lord was kindled againſt them, and he departed. And the cloud drparted from off the Tabernacle, and behold Miriam became leprous, &c. marke what a ſtop is made, verſ. 15. Miriam was ſhut out of the Camp ſeven dayes, and the people journied not, only becauſe they opened their mouthes againſt this inſtrument of Go that was employd in this worke. So Numb. 16.1. Kerah, Dathan, and Ahiram riſe up againſt Moſex and Aaron inſtruments that God employed in his ſervice, you may ſee what became of it in the following part of the Chapter, the Lord would have conſumed the whole Congregation, And Moſes ſayd to Aaron, take a Cenſer, and put fire therein from off the Altar, and put on incenſe, and go quickly unto the Congregation, and make an atonement for them, for there is wrath gone out from the Lord. verſ. 45.46. Oh my beloved, I would to God we were not guilty here; the Lord hath raiſed up a bleſſed and happy Parliament, and hath made them inſtruments of much good unto this Kingdome; ſome idolize and deiſie them, others again have accuſed them as traitors, the great Senators and Judges of our Kingdome, no leſſe than traitors: thus have the Inſtruments of the Lord been abuſed, and how can this but make a ſtoppage in our mercy?
Object. What is this to us? we have not accuſed them, that is done above.
Anſw. I pray do but conſider the place diligently, Numb. 16. it is ſayd Korah, Dathan, and Abiram, and two hundred and fifty Princes, men of renown, roſe up againſt Moſes, but wrath breaks out upon the whole Congregation, and the Lord would have conſumed them all, why? becauſe they were not humbled. And if upon all this evill that hath been done to the inſtruments of God, we have not been humbled, the wrath of God may breake out upon us all, and juſtly it ſhould be, that a ſtop ſhould be made in Englands mercy.
4. Carrying on the worke of Reformation, and the great affairs of the Church, upon the ſhoulders of humane prudence, will make a ſtoppage in the way of mercy. You know that when David broughr back the Ark, they were very cheerfull, and went along withall, nothing fearing, at laſt Uzza layes his hand upon the Ark, and is ſmitten, a cloud ariſeth, David is diſmayed, a ſtop is made in the buſineſſe, what is the matter? the Text tells us, they carried the Arke upon the Cart, and it ſhould have been carried upon mens ſhoulders. So when God is bringing back the Arke, men ſet it upon a Cart, and upon the ſhoulder of humane wiſedome; oh ſayes one, there is no government appointed in the Church, it is a matter of humane prudence, and ſo will you cart the Ark of God? look that God will make a ſtoppage in mercy. And this is another ſin that provokes God to make a ſtoppage in our Englands mercy.
5. In the fift place. As prayer and humiliation does exceedingly further the worke of God in the hands of his people; ſo the falling and ſlacking of the hands in thoſe two works, doth make a ſtop in mercy, and hath done in our mercy. In the 2 Kings 23. we read there, that good King Joſiah went a great way in the worke of Reformation; the Law is brought out, his heart trembles, the images are pulled down, he executes juſtice upon Baals Prieſts; yet notwithſtanding all he had done, the Lord turned not from the fierceneſſe of his wrath, wherewith his unger was kindled againſt Judah, verſ. 26. and verſ. 29.30. he went out to battell with Pharaoh Nechoh, and Pharaoh Nechoh ſlew good King Ioſiah; oh what a ſtoppage was made in Iudas mercy? what is the matter? let us enquire into that, here are two cauſes; at the 26 verſ. you have mention made of Manaſſehs ſin, the Lord turned not from the fierceneſſe of his great wrath, wherewith his anger was kindled againſt Iudah, becauſe of all the provocations that Manaſſeh had provoked him withall; the people were not thorowly humbled for their fathers ſins: and good King Ioſiah goes up to war, and did not ſeek the Lord before as he ſhould have done. So that want of humiliation, and flacking in the worke of prayer made this ſtop. On the contrary, you ſhall read a notable place, Ezra 8.21, 22, 23. when the Jews came out of Babilon to build the Temple, they were way-layd by their enemies, and in the midſt of the field Ezra proclaims a Faſt; a ſtrange kind of faſting and praying to be in the field, ſo it was then, in the field by the rivers ſide they go to faſting and prayer: but Ezra might have had a guard from the King, why had he not? verſe 22. For I was aſhamed to aske of the King a band of Souldiers and horſemen, to helpe us againſt the enemy in the way, becauſe we had ſpoken unto the King, ſaying; The hand of our God is upon all them for good that ſeeke him, but his power and his wrath is against all them that forſake him: ſo we faſted and beſought our God for this, and he was entreated of us. Marke, faſting and prayer was their convoy; oh beloved, what will not faſting and prayer do, when we are beſet with divers enemies? there muſt be theſe two, the ſlacking of theſe make a ſtop. As for prayer, firſt, you know how it was with the Iſraelites when they fought againſt Amalek, when Moſes held up his hand, Iſrael prevailed, when he let fall his hand, Amalek prevailed; ſlacking in prayer made a ſtop. And ſo likewiſe for humiliation; there are two things that are oppoſite to that which makes a ſtop; ſpirituall pride, and alſo nice curioſity concerning the means of grace. Spirituall pride makes a ſtop. Paul was caught up into the third heaven, and had great revelations; but leſt he ſhould be proud, and a ſtop ſhould be made in that mercy, a meſſenger of Sathan is ſent to buffet him. It is recorded of a Frenchman, having read excellent Lectures of Divinity, ſome of his auditors came to him, and deſired him that he would print them, he was ſo puffed up withall, as he broke out into this blaſphemy: Lord Jeſus, how art thou beholden to me? if I had turned my wits againſt thee, how much hurt could I have done thee? whereupon he was ſtricken with ſuch blindneſſe, ignorance, and dulneſſe, as he was two yeare after learning the Lords Prayer: this I ſpeake, to ſhew what a ſtoppage ſpirituall pride will make.
And for curious niceneſſe about the means of grace, 1 Sam. 6. The Arke being in the hands and Countrey of the Philiſtims, they ſent it back, and ſo the Arke returning, God was returning; but at the 19 verſe, the Lord ſmote of the people fifty thouſand threeſcore and ten men, why? becauſe they had looked into the Arke of the Lord; their fooliſh niceneſſe and curioſity about the Arke, what a ſtoppage it made in the way of mercy? It is recorded by Hiſtorians, that before the great maſſacre in France, the Proteſtants were grown ſo curious about preaching, that no preaching would down with them, but acute ſententious preaching. Beloved, both theſe are oppoſite to humiliation; and where theſe two, humiliation falls, and prayer ſlacks, there is a ſtoppage made, then will the Lord ſay to Mercy, ſtand, go no farther. For the preſent, God be thanked there is a day of humiliation, and a ſpirit of prayer up in the field, but when of late the enemies began to fall, how did men leave off prayer, and began to inſult over the enemies, the Lord ſaw this, and therefore a ſtoppage was made in Englands mercy.
6. In the ſixt place. An unthankfull receiving of the mercies that God hath given us, and a ſlight beholding of the great works he hath done before us now lately, is another ſin that hath made a ſtoppage in our mercy, Pſal. 106.7. It is ſayd concerning the Iſralites, Our fathers underſtood not thy wonders in Egypt, they remembred not the multitude of thy mercies, but provoked him at the ſea, even the red ſea; there lyes the emphaſis at the ſea, even the red ſea that God carried them through. So you have a notable place for this purpoſe, Hoſea 9.14, 15. Give them a miſcarrying duplicate page duplicate page wombe and dry breaſts, they ſhall conceive, mercy ſhall be begun, but it ſhall not bring forth, why? at the 15. ver. All their wickedneſſe is in Gilgal: why, how was all their wickedneſſe in Gilgal? they had much wickedneſſe in other places: but the meaning is, Gilgal was the firſt place they came into when they went into Canaan, and there they were circumciſed, and there the Lord roaled away their reproach, and therfore it was called Gilgal; now to ſin in Gilgal, in that place where the Lord bad done ſo much for them, though they ſinned in other places, yet the ſin there was ſo great, as if all the ſin were there, becauſe that was a place of ſpeciall mercy; for there I hated them, for the wickedneſſe of their doings I will drive them out of mine houſe, I will love them no more; there is a ſtoppage made in mercy, when ſin is in Gilgal, in the place of ſuch and ſuch mercy. So my beloved, you all know what great things the Lord hath done for this place, you were brought exceeding low into great ſtraights, oh poor afflicted diſtreſſed England; but in the midſt of all your troubles and fears, the Lord created a Parliament for you, and delivered you with great deliverances; and if after all this you will go on in the way of ſin, and thankleſly regard all that God hath done, this provokes God to make a ſtop. Marke how Ezra reaſons for this purpoſe, Ezra 9. they had committed a great ſin in taking of the daughters of the Countrey to themſelves to wife, ver. 10. And now, oh our God, what ſhall we ſay after this? for we have forſaken thy Commandements, Ez. 13. and after all that is come upon us for our evill deeds, and for our treſpaſſe; ſeeing that thou our God hast puniſhed us leſſe than our iniquities deſerve, and haſt given us ſuch deliverance as this: ſee where the emphaſis lyes, not deliverance only, but ſuch deliverance: ſhould we again breake thy Commandements, and joyn in affinity with the people of theſe abominations? wouldſt thou not be angry with us, till thou hadſt confumed us, ſo that there ſhould be no remnant nor eſcaping? Now my beloved, you ſee where he ſets the emphaſis, and truely have not we this word, (ſuch) written upon our deliverances; you were oppreſſed in your eſtates, and you are delivered from thoſe manifold oppreſſions; you were oppreſſed in your conſciences by the inventions of men, and you are delivered from thoſe heavy oppreſſions in a great meaſure; you were in great danger to have layn in bloud you and your children, and you were delivered from that bloody War with Scotland; and your Parliament worthies of late, delivered from a helliſh conſpiracie, I had almoſt ſaid as bad as that of the Powder-plot: and now I ſay after ſuch deliverances, if you will go on ſtill in the way of ſinning, how juſt is it with God to ſay, oh England, I thought to have don thee good, and to have built thee, but becauſe he that was a drunkard before, is a drunkard ſtill; he that was a ſwearer before, is a ſwearer ſtill; he that was a Sabbath breaker before, a lyar, and unclean perſon before, is ſo ſtill; therefore I will now unkingdome thee, and unchurch thee, if after ſuch mercies and ſuch deliverances you ſhall go on in a way of ſin, I will make a ſtop in mercy, and in all the good I thought to do; this hath made a ſtop in our Englands mercies.
7. The laſt ſin that makes a ſtop in Englands mercy, is a worldly diſpoſition, whereby a man hangs back unto the great work of God, and the glorious reformation that is now a doing. You know that when they came out of Babilon and were to build the temple, the people were for their fieled houſes, and the temple went not on ſo long as they ſtack to their fieled houſes, but when once they were brought off from their fieled houſes, the temple was built, and they ſetled. So now the Lord is about to rebuild you, and build a temple among you; if our hearts be after our fieled houſes, how juſt is it with God to ſay, I thought to do you good, but you will not be at the coſt; I know you would have your brethren in Ireland delivered, but you will not be at the coſt, you that are rich will not lend twenty, or thirty, or a hundred pounds towards it; I thought to have gon on and purged the whole Kingdom, but you will not be at the coſt, you would have the pictures out of your windowes, but you are loth to be at the coſt to buy new glaſſe; you would have Preaching Miniſters in every Congregation, but you are loth to be at the charge; this makes a ſtop in our Englands mercy. Thus I have to my poore abilty ſhewed you the ſeven ſins that make a ſtop in the Lords proceedings of mercy; the Lord grant we may lay them to heart, and be humbled for them.
Queſt. We grant theſe are the ſins that do make a ſtop in Englands mercy, and the Lord is gone out of the way of mercy, and is angry; how ſhall we open a way to Englands mercy? how ſhall we bring God back againe? and how may the Lords anger be appeaſed?
Anſ. In anſwer to this, I ſhall ſhew you firſt it is a hard thing to appeaſe Gods anger when it is gone out.
Secondly, It muſt be done, and that quickly.
Thirdly, Shew you what you ſhall do that you may do it.
1. For the firſt therefore; It is an exceeding hard thing and very difficult to appeaſe Gods anger. 1. Gods anger is compared to a ſtream; Tophet is prepared of old for the King (ſaith the text) and out of his mouth goes a ſtream of fire. It is hard to turn a ſtream, you may eaſily turn the water when it is in the gutter before it comes into the ſtream, but when it is gotten into the river, it is hard turning of it; Gods wrath is a ſtreame, it is hard turning of it.
2. When you do ſolicite God to turn out of the way of his wrath, and turn into a way of mercy, you ſolicite him to that which is not for his eaſe, that is a burthen to him. Though you think you have great intereſt in a man, if you ſolicite him to that which is not for his eaſe, you will hardly obtain: now God ſayes in Scripture, it is an eaſe to him to be avenged on his adverſaries; ah, I will eaſe my ſelfe of my adverſaries: when you turn him from wrath, you turn him from eaſe.
3. Again; there are but few to do it. If the ſea breaks over the bankes, and there are but few to ſtop it, it is hard to do; If fire hath taken two or three houſes in a ſtreet; and but few to quench it, it is hard to do: the fire of Gods anger is broken out, and there are but few to quench it; it is a hard thing therefore.
4. Again, God ſeems to be engaged in the way of his wrath. God walks according to his Word; now ſayes God, you would have me returne again to the way of my mercy, and leave off mine anger, and for this purpoſe you tell me you do pray, and humble your ſelves, and reform; but was it not ſo in Ioſiahs time? his heart melted, and he prayed, and broke down the images and pictures, and the offenders Baals Prieſts were puniſhed; nevertheleſſe I turned not from the fierceneſſe of my wrath; why ſhould I turn from mine anger now for your ſakes, more than in Ioſiahs time? oh, it is a hard thing to turn God from his anger.
2. But it muſt be done, and done quickly; if a fire be broken out and not quenched quickly, it is more hard to quench: if the ſea breaks in at a place, and be not ſtopt quickly, it is more hard to ſtop. Run in and make an atonement quickly, ſayes Moſes to Aaron, it muſt be done quickly.
3. What then ſhall we do? do as Ioſhua did: There are ſix things that Ioſhua did here, when they fled before the men of Ai. Firſt, he was very ſenſible of Gods ſtroke that was given to them; for he ſayes, Lord, would we had been contented in the wilderneſſe. 2. He was humbled under Gods hand, for it is ſaid he rent his clothes, and fell down upon the earth. 3. And he prayed, and cryed mightily unto God, as you read in the chapter. 4. And he put away the evill of their doings. 5. And he puniſhed Achan the offender. 6. He made an holy reſignation. And there muſt be a concurrence of all theſe ſix things, if we would bring God back into the way of his mercy towards England.
1. We muſt be ſenſible of Gods ſtroke. Though men be greatly afflicted, yet if they be not ſenſible of their affliction, and of the ſtroak that God gives them, ſays God, I have ſpent one rod upon them, and they do not feel it, I will lay on till bloud come; God will make men ſenſible of their afflictions, and of the afflictions of the Church, elſe he layes on more.
2. Againe, though a man be very ſenſible of Gods ſtroak and hand, yet notwithſtanding, if he be not humbled under the hand of the Lord, God will not exalt him; for ſayes the Lord, I have promiſed indeed, that if men humble themſelves under my mighty hand, they ſhall be exalted; and I have ſayd, if the people upon whom my name is called, humble themſelves, I will hear. He humbled himſelf much. This will mortifie your ſins as your ſins mortified and took captive your duties, and this muſt be don throughly, and to move us to it, 1. Take notice of the generall darknes that is in the land, how ſew know what they would have in a way of Reformation, what is agreeable to Gods way, Ezek. 43.10.11. The way to ſee ſtars in the day, is to go to the bottome of a well. But now here is a company are not humbled, what faſhion have they left ſince? wherein does it appear that you are more humbled? this muſt be; that is the ſecond.
3. Though that a man be humbled, yet notwithſtanding if he does not pray, and cry mightily to God, he cannot fetch God back againe, for ſayes God I am engaged to my word, and I walk by rule; when I threatned Nineveh, the King went from his throne and went in ſackcloth and aſhes, and they cryed mightily unto me, and doe you thinke if you doe not cry mightily that I will returne in mercy to you? oh ſayes God I have given you more then Nineveh, you know more and you muſt doe more, they cryed mightily, and ſhall not you cry mightily? we muſt pray more then ordinary, ſo did Moſes, and for motives to it: 1. It is all that ſome of you can doe, you cannot help otherwayes by building God an houſe, lending money, &c. but you may pray. 2. If you be idle you will envy thoſe that do pray; for it is a ſure rule, thoſe that ſtand by will envy the workmen, and what that will do, you may in Cain to Abel, when his ſacrifice was rejected. 3. The ſcales may ſeem to hang even, it may be your grain of prayer, may turn them to mercy. 4. The Lord ſeems to be going, he is riſing; when the Judge ſits ſtill, the malefactor does not lift up his voice and cry after him; but when the malefactor is condemned, and the Judge riſeth and goes off the bench, then the poore malefactor lifteth up his voice, and cries, good my Lord, good my Lord. So when God is riſing and going off the bench, ſhall not men cry, and cry mightily unto him, pray, and pray mightily unto him? Beloved, the Lord ſeems to be going off the bench, oh you that never prayed, now pray; you that have deſpiſed prayer, and praying meetings, now pray; you that have a heart to pray, pray now, & cry mightily unto the Lord your God.
4. Though a man does pray, and cry mightily unto God, yet notwithſtanding if he does not turn from the evill of his doings, all is nothing; yet ſayes the Lord I am conſtant to my rule, and I have promiſed, Iſa. 56.9. If thou take away from the middeſt of thee the yoak, the putting forth of the ſinger & ſpeaking vanity; if you put away the evill of your doings, what then? then ſhalt thou call, and the Lord ſhall anſwer preſently; thou ſhalt cry, and he anſwer ſenſibly, and ſay there am I. And ſo Judg. 10.14. they having come and cried to the Lord, the Lord gives them this anſwer, Go and cry unto the gods which you have choſen, let them deliver you in the time of your tribulation. And the children of Iſrael ſayd to the Lord, we have ſind, do thou unto us whatſoever ſeemeth good unto thee; deliver us only we pray thee this day: and they put away the ſtrange gods from among them, and feared the Lord: they cryed before, but now they prayed and put away their ſtrange Gods, and his ſoul was grieved for the miſery of Iſrael. So now will the Lord do, when people are ſenſible of his hand, and are humbled, and cry, and cry much unto him, and put away the evill of their doings. this will prevaile. Wherefore beloved in the Lord, let us now joyn together in this work, and for the Lords ſake put away the evill of your doings. All you that heare me this day, are of three ſorts, either ſuch as do live upon your Lands: or ſuch as live upon your trades: or ſuch as live by keeping Taverns and Alehouſes. If you be ſuch as live upon your Lands, then thinke and ſay with your ſelves, I ſee there is a ſtoppage made in Englands mercy, come oh my ſoul, it may be it is my ſin hath done it; may be I have lived ſo much upon my Lands, as I have lived little or nothing upon Chriſt, I will learn to live more upon Chriſt, and leſſe upon my Lands. If you be ſuch as live upon your Trades, ſay, husband, wife, children, ſervants, it may be it is our ſin that hath made this ſtop, our lying, our falſe dealing, our breaking of the Sabbath, ſelling upon the Sabbath for gain, it may be it is our poor family that hath made the ſtop, let us put away the evill of our doings. If you be ſuch as keep Taverns and Alehouſes, ſay it may be it is the duplicate page duplicate page drunkenneſſe that I have ſuffered in my houſe, the thouſands of oaths that are ſworn in my family, for my part I will never have Irelands blood lye at my door; therefore ſervants, children, friends, I charge you no more lying, no more ſwearing, no more Sabbath breaking, for the Lords ſake, and for our poor brethrens ſake in Ireland, let us put away the evill of our doings, you that have been drunkards, ſwearers, or adulterers, put away the evill of your doings, it may be this will bring God back again.
5. But though there be this, yet unleſſe the troubles of England, the Achans be brought forth to puniſhment and throwne over-board, the Sea cannot be appeaſed, the ſtorme will not down. For ſayes the Lord I am the ſame God that I was when wrath brake out upon Iſrael, then ſtood up Phineas and flow Zimri and Cosbi, and my wrath was ſtayed: when wrath broke out in Joſhuas time, Achan was brought forth and puniſhed, and ſo my wrath was ſtayed: do you think that I will take leſſe at your hands? Therefore let us pray that the Achans may be brought forth, and when they are brought forth juſtifie the Worthies of the Lord, own them, guard them, and ſtand by them: And when the worke is done, rejoice with fear and trembling, waſh your feet in the blood of the wicked, and give glory to God, and ſay bleſſed be the Lord who only doth great things, marvelous are thy works Lord God Almighty, who would not fear thee?
6. He made an holy reſignation of himſelfe to be at Gods diſpoſing, ſo we may ſee Araunah did: 1. Ch: 21.23. Then Ornan ſaid to David take it to thee &c. He gave up his Threſhing-floor and his Oxen, and his Threſhing inſtruments, thoſe things that were his livelyhood: ſo ſhould we offer up our ſhops, our trades, yea our ſelves and all we have to God.
Thus you have heard when God is in a way of mercy, ſin does make a ſtoppage in his proceedings, you acknowledge there is a ſtoppage made in our mercy: you have heard that thoſe ſinnes are as theeves in our candle that does ſmeare out our comforts: you have heard what a hard thing it is to bring God back to mercy again: you have heard the worke muſt be done: and you have heard what to do. Wherefore let every man as in the ſight of God goe home, and thinke, and ſay, and reſolve with himſelfe, I have not beene much affected with Irelands condition, I confeſſe it, the Lord forgive me, but I will look more into it then ever I have done, I have not been much humbled for my own ſin, and the ſins of the time, but the Lord pardon it, and I will be more humbled, I have not cryed unto the Lord, but from this day following I will cry mightily unto the Lord my God, it may be he will returne: and I will put away the evill of my doings, I have been an unclean perſon, I have been a Sabbath breaker, and have been proud of this Coate and that gold lace, I will be proud no more, farwell all bad company: and I will pray that juſtice may be done upon all Achans and Troublers of Iſrael, and when it is done I will rejoice with trembling. And thus I have done the firſt Doctrine, when God is in a way of mercy towards his people, there ſin makes a ſtoppage in his proceedings.
FINIS.
End of the text · William Bridge, Two Sermons (1642)