Job in the West, Sermon (1 of 3)
Occaſus Occidentalis, OR JOB IN THE WEST.
JOB 19.21.
Have pity upon me, have pity upon me, O yee my friends; for the hand of God hath touched me.
WEE are met together this day, Introduction from theto weepe over the bleeding country of our nativity: and in our weeping are forced to imitate baniſhed Hagar in the holy Hiſtory. Let us looke a little upon her example, Gen. 21.15, 16.and borrow thence a bucket or two to ſet our pumpes a going. It is ſaid of her, And the water was ſpent in the bottle, and ſhee caſt the Child under one of the ſhrubs, and ſhe went and ſate her downe over againſt him a good way off, as it were a bow-ſhoot: for ſhee ſaid, Let me not ſee the death of the Child; and ſhee ſate over againſt him, and wept. Loe there, a tender mother, weeping over her gaſping child: here, forlorne Children, inforced to mourne over the dying mother: the bottle of all our helpes and hopes being quite exhauſted. There Hagar had the ſad priviledge to be neere her departing Iſhmael if ſhee pleaſed, and ſhee went and ſate her down over againſt him: But wretched we are driven off at the diſtance of ſome ſcores of miles, beyond the ſight and cries of our deareſt brethren. However, let us not ſuffer our ſelves to be deprived of that laſt priviledge, namely to lift up our voices and weepe.
To helpe us in this ſeaſonable and neceſſary dutie, I confeſſe it coſt me ſome time and labour to find out a ſufficient Text: for I thought with my ſelfe that a ſingle verſe, nay ſome one particular Chapter of lamentation, would bee too narrow a field and circuit, for a full diſcourſe of our ample miſeries; but it muſt needs bee a whole volume, ſome booke of ſorrow, to make up a Text broad enough to take in all our notes, and ſo at laſt the choice was eaſie, namely, either out of the Lamentations of Jeremy, or out of this booke of Job: This latter I have choſen the rather, becauſe it doth not onelyonly hold forth the ſore, but alſo the ſalve; it ſhewes us both the miſerie of Job, and the iſſues thereof.
How aptly this Eaſterne hiſtorie, doth parallel our Weſterne ſubject will eaſily appeare, if we conſider either the Occaſion, or Diviſion of this Booke.
Firſt, …ccaſion andas for the occaſion; ſome doe conceive that it was written by Moſes, while he led the people of Iſrael in the wildernes, to teach them ſelfe-ſubmiſſion, and holy contentation, by ſetting before them the patience of Job, and the end of the Lord. And ſo St. …m 5.11.James doth apply this patterne, Behold we account them happy which endure. You have heard of the patience of Job, and have ſeen the end of the Lord: that the Lord is very pitifull, and of tender merciemercy. Thus Iobs patience may be our patterne, and that end of the Lord our incouragement. Others are of opinion that Moſes did pen this holy poem (for ſuch it is generally) in Midian, to cheer up his country-men, the Iſraelites, under the yoke of their Egyptian bondage. And thus alſo the whole book is a proper leſſon for our ſelves, and Counties.
Or, Parts of this Booke, viz.if you conſider the parts of this volume, its fitneſſe for our uſe, will yet more evidently appeare, in that the whole book doth hold forth unto us the threefold condition of Iob, which is parallel to the three ſpirituall eſtates of every ſaint.
Firſt, here is Jobs ſtatus conſtitutus, or inſtitutus, (if I may ſo call it) his primitive condition, and that is very holy, very happy; It is expreſſed in the firſt five verſes of the firſt Chapter. This is Jobs full-ſea; and it may be compared to mankinds ſtate of innocencie in paradiſe, which was in perfect holineſſe, and perfect happineſſe.
The Second is his ſtatus deſtitutus, his declining middle eſtate of calamity. This is ſet forth from the fifth verſe of the firſt Chapter to the laſt Chapter. Now was his ebbing-water; and it may be compared to the lapſed or fallen condition of man in Adam.
The Third is his ſtatus reſtitutus, his condition of reparation, more proſperous, and happy, then his beginning: throughout Chap. the laſt. Now it was ſpring-tyde, or the higheſt-water with him. And this is like to the ſanctified and glorified eſtate of the Saints in heaven. Our native Weſt hath long injoyed the firſt of theſe, and is now ſuffering the ſecond; why may it not like Iob arrive in the concluſion to the laſt, and beſt of all? O let us cry mightily for that Third condition this day.
The lot of my Text, and of our Countrie, at preſent are fallen a like, upon the ſecond and ſaddeſt of thoſe Three generalls: Coherenceeven upon Iobs deſtitute, afflicted, tormented eſtate, which is ſet downe very pathetically in this whole Chapter, from the beginning to my text. In the Chapter immediatly foregoing, Bildad the Shuite, and his fellow-phyſicians, doe draw a falſe concluſion againſt Iob, from true premiſſes: for (according to the common Logick of the vulgar) they doe therefore conclude him wicked, becauſe he was wretched.
In this Chapter the holy man doth labour to confute their inference, Analyſis of the Chapter.as alſo to move his friends to a more charitable conſtruction, and a more ſerious conſideration of his extream ſuffering, and to that end he doth ſpread before them, in this Chapter, an exact map of his preſent miſeries and afflictions: As ſhip-wrackt men of old were wont to deſcribe the whole figure of their wrack in a painted table, which they dayly ſhewed up and downe, to move compaſſion in the beholders. In this table of Iobs ſufferings,
Firſt he complaines that he is deſtitute of ſuccours, 1. Complaint.and comforts from God above, in that the Lord himſelfe is againſt him, and doth overthrow, compaſſe, refuſe, croſs, ſtrip, Job 19. v. 6, 7, 8, 9, 10, 11.and oppoſe him; and at laſt letteth looſe (a proper word for our caſe and time) his troupes, to encampe round about his tabernacle.
Secondly, hee complaines, Second.that Civill and externall helpers doe forſake him; All relations did ſhrinke at once, brethren are removed, Verſ. 13 14.and friends eſtranged, Kins-folk faile, and familiar friends have forſaken him. His owne familie doe alienate, and accompt him as a ſtranger; Verſ 15.16.17.18. Prov. 18.24.more particularly, his ſervants, his wife, his children, are deafe, dumbe, and diſdainfull.
Yet you will ſay, there is a boſome friend that ſticks cloſer then a brother?
But his inward friends (or the men of his ſecrets) they abhorred him: yet the ſpirit of a man will ſupport his infirmities? Yea but, Verſ. 19 Third.Thirdly, his very naturall and corporall abilities doe faile him too, his bones clave to the ſkin, and to his fleſh, and hee is eſcaped only with the ſkin of his teeth; Verſ. 20.That is, he hath nothing left but his lipps to moane and complaine withall: and therefore ſuffer him to make uſe of theſe in this doubled out-crie, and lamentation.
Have pitie upon me, have pitie upon me, O ye my friends: for the hand of God hath touched me.
The Text in 'its Eaſterne conſideration, with particular reſpect to Iob himſelfe, Diviſion.may fitly be called, The plundred mans out-crie: But in 'its Weſterne reading, with reference to us and our Countrie, let it be intituled, The petition of the Weſt. In which obſerve,
Firſt, the Petitioner, that is in the letter, Iob: once the richeſt, now the pooreſt; ſtill the holieſt man in the Eaſt. But in the antitype our deſolate Countrie, Me.
Secondly, the Petitioned, they are Iobs three friends, of whom mention was made before, Now when Iobs three friends heard of all this evill which was come upon him, Iob ….they came every one from his owne place: Eliphaz the Temanite, and Bildad the Shuite, and Zophar the Naamathite, for they had made an appointment together to come to mourne with him, and to comfort him. Yee my friends.
Thirdly, the Prayer of the Petition: and thorow it I muſt lead you a little further, into two particulars therin contained, which are,
Firſt, the matter prayed for, that is, Compaſſion, ſympathie: Have pitie.
Secondly, the forme of the prayer; it is ſharpned and quickned, both with an Interjection, which ſhewes that his tongue was too narrow for his heart, [O;] and with a double repetition, of the act, and of the object: Of the act, Pitie, Pitie; Of the object, Me, Me. The act is doubled, to ſhew that he had need of double pitie; The object, to ſhew that he had double need of that compaſſion.
Fourthly and finally, the ground of the whole Petition, in the laſt clauſe: for the hand of God hath touched me: where note
The author, or inflicter, God: which ſhewes his ſorrow to be divine; and from above: and not ſo much a puniſhment for ſin, as an affliction, and triall, but withall unavoydable.
Then the inſtrument, (if I may ſo call it) his hand, which ſignifieth the weight; one of his fingers being more heavie then the whole loynes of the greateſt of men, eſpecially, when that hand doth touch him, that is, touch him home, and to the quick: for ſo you may here underſtand that expreſſion. The more full explanation of all theſe termes may bee given anon, when I ſhall againe fetch them about in my application. For preſent only thus much. As I was loath to ſet a whole loafe before you, and therfore have thus divided the Text: ſo I am as unwilling to crumble out all theſe particulars into ſeverall Doctrines, which were the way *Non plura faciunt, ſed minutiora Quintil.not to make more matter of this verſe, but leſſe. I ſhall therefore take this one Obſervation from the whole; That
Doct. The deepe aflictions of friends doe call for double compaſſion.
This Obſervation is the expreſſe image of the Text. Only there may lie one objection againſt the latitude of my inference, which is this.
Object. Iobs caſe, and crie in the Text, were but particular, and perſonall: this concluſion in the Doctrine ſeemes to be generall, and indefinite: and it is againſt the lawes of Logick to draw ſo broad an inference from ſo narrow premiſſes?
Anſw. I ſhall therefore endeavour to bring a whole cloud of other witneſſes to make out this truth, that ſo, if it be denied as an enthimem, yet it ſhall be proved, and granted by an induction. Let us therefore looke abroad into other ſcriptures after two other kinds of proofes; viz:
Firſt, divine precepts from God.
Demonſtrations, bySecondly, humane preſidents from the Saints: both theſe doe ſtrengthen my aſſertion.
Firſt, Divine precepts.Divine precepts; This booke of Job ſeemes to have recorded this ſame text more then once. To him that is afflicted, (or to him that melteth) pitie ſhould be ſhewed from his friends. The former part of the verſe ſeemeth to be the ground of the latter, Iob 6.14.namely, becauſe he is afflicted, therefore his friends ſhould pitie him. And the neglecter of this dutie is charged with no leſſe then want of the feare of God, in the cloſe of the verſe; but hee forſaketh the feare of the Lord. Hee, i.e. the man which omitteth this friendly office.
Next, to ſhew how received, and common a truth this is: the ſpirit of God ſpeaking by the wiſeſt of Kings doth turne it into a common proverbe, ſetting it downe among the reſt, A friend (that is, as a friend) loveth (or ought to love) at all times, and a brother (whether naturall, Pro. 17.17.civill, or ſpirituall,) is borne for adverſitie; So then, compaſſion in diſtreſſe is a principall both act, and duty of friendſhip. Nay the wiſe man hath a ſecond proverbe to the ſame purpoſe, A man that hath friends (eſpecially if diſtreſſed) muſt ſhew himſelfe friendly, Prov. 18.24.(chiefly in compaſſion) and there is a friend that ſticketh cloſer then a brother.
But this is ſpecially a Goſpell-precept; heare the Doctor of the Gentiles, Rom. 12.10.be kindly affectioned one to another, with brotherly love; (or in the love of brethren.) But this inward impreſſion, muſt have its outward expreſſion too, diſtributing to the neceſſities of the Saints, Verſ. 13.that is, making things common, both good and evill, wants and fulnes: Verſ. 15.Then it followes, reioyce with them that reioyce, and weepe with them that weepe; that is, hold a Chriſtian ſympathy with your brethren on both hands; in proſperity, with them that rejoyce; and in adverſitie, with them that weepe.
Alſo ſee in the Epiſtle to the Hebrewes: Let brotherly love continue. Heb. 13.1, 2, 3Be not forgetfull to entertain ſtrangers. Remember them that are in bonds as bound with them; and them that ſuffer adverſity, as being your ſelves alſo in the body. It ſeemes this duty of ſympathizing, is to mans nature like that of ſanctifying the Sabbath; there is a ſpeciall enmity againſt it, and oblivion of it, in the heart and mind of man, out of ſight, out of mind: and therefore there was need of a Memento to be prefixed to both; Remember that thou keep holy the Sabbath day: And Remember them that are in bonds. 1 Pet. 3.8.For a cloſe of this head, take in St. Peters finally; Finally, be all of one mind, having compaſſion one of another: Love as brethren, (or, loving to the brethren) be pitifull, be courteous. All theſe are divine precepts from the Lord.
Secondly, Humane Preſidents of the Saints; and here, in the mouthes of two or three witneſſes, 2. Humane Preſidents. viz.every word of this truth will be enough eſtabliſhed; Let Ʋriah a noble Worthy, and a valiant Commander in Iſrael, (though by nation an Hittite) be the firſt: In Davids reigne the people of Iſrael were ingaged in a juſt offenſive warre againſt Ammon, 1. Uriah. 2 Sam. 11.and Generall Joab with his army was now beleaguering Rabbath, the City of waters. In the time of this leaguer, noble Ʋriah upon occaſion is ſent to Jeruſalem, the place where his wife and familie reſided; and having diſpatched his meſſage to David, the King doth preſently command and invite him to viſite his owne houſe, Goe downe to thy houſe, Verſ. 18.and waſh thy feete, There is a command; And there followed him a meſſe of meate from the King, there is an invitation: Verſ. 9.But he would not goe, but ſtept at the doore of the Kings houſe with all the ſervants of his Lord: He preferred a board, or bench, before a married bed for his lodging; and chooſeth (ſuppoſe) the Kings guard for his bed-fellows, rather then his owne deare beautifull Bathſheba; And being demanded the reaſon of ſo ſtrange and unſouldier-like an act of mortification, Verſe 11.heare his anſwere, and conſider it, And Uriah ſaid unto David, The Arke, and Iſrael, and Iudah, abide in Tents, and my lord Ioab, and the ſervants of my lord are encamped in the open fields, ſhall I then go into my houſe to eate, and to drinke, and to lie with my wife? As thou liveſt, and as thy ſoule liveth, I will not doe this thing. Verſe …3.….The next day David inticeth him againe, making him to eate and to drinke in his preſence; but he is ſtill the ſame: O that the mortification of this ſtranger, this Hittite, in a time of a forraigne offenſive war, might be our pattern; nay, might not riſe up in judgement againſt us natives in theſe daies of our civill and defenſive combuſtions!
Next, turn to the practice of honeſt Mephiboſheth, being nphew in a direct line to King Saul; The Civill troubles of David, 2. Mephiboſheth.by Abſoloms inſurrection, did ſeeme to open a way for this Prince toward the Crown; yet ſee his carriage during the time that David and the loyall partie were in a ſtate of baniſhment: you may read in his outward garbe, his inward compaſſion to the perſecuted partie, 2 Sam. 19.24and Mephiboſheth the Son (or Nephew) of Saul had neither dreſſed his feete, nor trimmed his beard, nor waſhed his cloathes, from the day that the King departed, till the day that he came againe in peace. From toe to head you might have read (and almoſt have ſmelt) in his unwaſhen feet, untrimmed beard, and naſtie cloathing, the preſent ſquallid condition of the publike.
But laſtly and chiefly, among all Court examples, holding forth this truth to the life, Nehemiah chap 1.2.conſider high, and holy Nehemiah; This man, of a Iewiſh Captive, was made a Babyloniſh Courtier, a meniall ſervant, yea a Cup-bearer, to the then greateſt of Emperours Artaxerxes Longimanus; Sufficient preferment, one would think, to have taken off his affections from the rubbiſh and ruines of deſolate Iudah, and to have planted them in the Caldean ſoile; But yet his heart doth hang home-ward, and ſtill ſtands Weſt-ward, notwithſtanding all this; He is ever and anon hearkening out what newes from the Weſt, the diſtreſſed land of his nativity; Hanani one of my brethren came, Nehem. 1.2.hee and certaine men of Iudah, and I aſked them concerning the Iewes that had eſcaped, which were left of the captivitie, Verſ. 3.and concerning Ieruſalem. And they ſaid unto me, The remnant that are left of the Captivitie there in the provinces, are in great affliction, and reproach: the wall of Ieruſalem alſo is broken downe, and the gates therof are burnt with fire. Hereupon his eare affecteth his heart, and the ſadneſſe of his heart doth breake out into his ſorrowfull face: he weareth in his ſad countenance the mourning liverie of his ſlaughtered Countrie, and that ſo legibly, that heatheniſh Artaxerxes could not chooſe but reade it there. Nehem 2.2.Wherefore the King ſaid unto me, Why is thy countenance ſad, ſeeing thou art not ſick. This is nothing elſe but ſorrow of heart. The time would faile me to ſpeake of mournfull Ieremiah, Ier. 9.1.who wiſhed that his head were waters, and his eyes fountaines of teares, that hee might weep day and night for the ſlaine of the daughter of his people. And afterward hee poured out his ſorrow into a whole treatiſe of Lamentations, which is but as a ciſterne from that fountain. Alſo of beloved Daniel, who though he were Vice-roy to the then greateſt of Emperors, yet did ſtill ſeek the welfare of his Weſterne Countrie, by extraordinarie prayer and ſupplication, Dan. 9.3with faſting, and ſackcloth, and aſhes, untill he obtained it. And at another time he doth hazzard his life to pray thrice a day toward his Countrie. Though he could not get home into thoſe parts, yet he is ever and anon opening his window, or caſement, to looke as farre Weſtward as he can, and to ſend his prayers (as that Romane did his booke) Weſtward: for ſo lay Ieruſalem from Chaldea, as our Countrie doth now from London. But of theſe things wee may ſpeake more in the cloſure of this whole diſcourſe. So much at preſent for demonſtration.
Ʋſe 1 This poſition, thus doubly fortified, doth firſt ſend out a Reproofe to Weſterne.rebuke to all ſuch as are wanting in tender compaſſions to their afflicted brethren. Theſe are the dayes in which the whole kingdome of England, but eſpecially the Weſterne parts thereof, are in the ſame condition with that poore traveller in the Goſpel; Luke 10.30.A certaine man went downe from Ieruſalem to Iericho, and fell among theeves, which ſtripped him of his rayment, and wounded him, leaving him halfe dead. All the cruelty mentioned in this verſe, hath befallen our native Weſt, namely, ſtripping of rayment, wounding deeply, and halfe killing; onelyonly thoſe following words which doe ſavour of ſome mercy, cannot be applyed unto us; the theeves are not yet departed, they have not left our Country, though it be more then halfe dead. But now, to follow the parable, how many unmercifull Prieſts, Levits, and others, Verſ. 31, 32.are there to be found, both at home and abroad, which when they have looked upon us, doe paſſe-by on the other ſide? yea and (ſome diſtreſſed perſons have tryed it, that) there is more compaſſion to be found from ſome Samaritans (ſtrangers and non-profeſſors) then from many of thoſe.
Beleeve it, brethren, thoſe heatheniſh ſinnes which St. Rom 1.31. foreign. Mat. 24.12.Paul calleth want of naturall affection, and unmercifulneſſe; and thoſe worſt of times, in which (our Saviour ſaith) the love of many ſhall waxe cold, are fallen upon our preſent generation: Yea ſo it is, that by how-much the more the objects of pity and compaſſion are increaſed and doe abound, by ſo-much the leſſe is pity exerciſed, by ſo-much the more doth it decreaſe.
But becauſe generalities doe neither convince the minde, nor pierce the heart, I ſhall therefore endeavour to divide this reproofe, and levell it more particularly at ſeverall ſorts of offenders.
Firſt, I ſhall but mention all curſing and curſed Edomits, who, inſtead of pitying, 1. Edomitiſh Enemies.doe rejoyce over the afflictions of their brethren; Such Edom…ts I meane, who in the day of Ieruſalem, cryed, Pſal. 17.7. Ob…d v. 11.R…e it, raſe it, even to the foundation thereof. Who ſtood on the other ſide, in the day that the ſtrangers carried away captive his brothers forces, Ver. 11.and forreiners entred into his gates. But thou ſhouldeſt not have looked on the day of thy brother (ſaith Obadia…) on the day that he became a ſtranger, neither ſhouldeſt thou have rejoyced over the Children of Iudah in the day of their deſtruction: neither ſhouldeſt thou have ſpoken proudly in the day of diſtreſſe.
As often as I read over that ſhorteſt Prophet me thinks, I ſee again, before mine eyes, the ſad march of Gods people out of the Cities of Briſtoll and Exon: and the march of our late army of Martyrs out of Lestithell in Cornwall about Auguſt or September laſt: but many of thoſe Edomitiſh enemies which then looked on, rejoyced, and ſpake proudly, (being ſince out off) have already anſwered for that fact before the great tribunall: and as for others which did it through ignorance, I ſhall pray the Father of mercies to give them repentance, and to forgive them: onelyonly let me tell them for preſent, ….that this ſinne is more baſe then envie it ſelfe; and doth argue that men have put off both chriſtianity and humanity; I ſhall therefore exhort them to read over both the threatning prayer, and the thundring prophecie of the Pſalme and Chapter fore-mentioned; beſeeching the Father of ſpirits to ſet them home upon their conſciences.
But there are other two ſorts of offenders remaining, to whom I did eſpecially intend this reproofe, and thoſe are ſuch friends, and children, of the Weſt, as doe want the bowels of brotherly compaſſion.
Secondly then to ſuch friends; when I ſay friends, I take the word in as great a latitude, 2. Jobs-like Friends.as it hath in the Text, even for all ſuch as ought to be friends to the Weſt, that is, all true Engliſh proteſtant hearts, though borne or living Northward, Southward, Eastward: ſure I am that we are all members of the ſame Britiſh body; 1 Cor 12.21, 12.neither can the Eaſterne head, or the Northerne, or Southerne armes, ſay to the Weſterne feet, (call us ſo) we have no need of you. Then give me leave, O yee fellow members, to reaſon with you a little, concerning the ſufferings of the Weſt: I doubt not but you doe all know, that England hath a Weſt; but have you ever ſeriouſly conſidred the vaſt extent, and the deep extremities of thoſe Counties, which we call Weſterne?
Have you ever been hitherto convinced, that there is now no ſorrow in the whole land like unto their ſorrow, Lamen…. 1.1….wherewith the Lord hath afflicted them in the day of his fierce anger? And doe you withall beleeve, that thoſe people have been ſome of the firſt and deepeſt in ſuffering, but are ſome of the laſt and leaſt in all revivings?
I have read of a people which every morning doe worſhip the riſing ſun towards the Eaſt, but at evening they doe dayly curſe the ſetting ſun towards the Weſt. There is an alluſion to that cuſtome too generally practiſed in this land; ſome mens hearts and hopes, are touched from the North as a Needle with a loadſtone, and they will ſtand and expect redemption no way but Northward, towards our juſtly honoured and ſuccesfull brethren. (Oh but take heed of leaning with a full weight upon a walking ſtaffe, though never ſo handſome and uſefull.) Mr. Marſhal at Mr. Pines FunerallOthers doe lift up their eyes wholly to this City of refuge, this great Eaſterne mountaine, from whence alone they conceive cometh their help:
But, alas, all this while the backs of all theſe are generally turned upon the deſerted South-weſt: yea and too many are apt almoſt to curſe that Country of the ſetting of the ſun, as the moſt unhappy and unworthy part of the kingdome; Zech 8.….and for the truth of this, I doe appeale to the memories, and conſciences of many preſent. Let us come neerer; Brethren, have not the ſtraights of other leſſer parties, pettie Towns, and meer Pariſhes of the Kingdome, affected the hearts, and filled the mouths of many in this place, with much ſympathie, and loud complaints in their behalfe; when at the ſame time potent armies, ſpatious Countries, and very conſiderable places in the Weſt, have fought, and cryed, and ſunck, without any great pitie, noiſe, or notice, in theſe parts? Nay have not ſome of your ſelves obſerved, that the diſtreſſes of ſome garriſon'd houſes (in the name of Caſtles) beleagured. have been ſtrongly ecchoed by many, both to the Lord in prayers, and to the high Court of Parliament in petitions; whileſt ſome Weſterne Cities, and City-like Townes, have for a long time together ſtretched out their hands, and lifted up their voices for helpe, but all in vaine? Here thou, poore Exon, labouring under a well-nigh foure moneths tedious ſiege, mighteſt ſeaſonably aske, how many notes or bills were that while publikely put up for thee in the congregations in this place? I have heard of one young man that put up ſome two or three. And thou faithfull Plymouth, together with thy cordiall, and conſiderable Siſters, and Neighbours, Dartmouth, Barnſtable, Lyme, Taunton, &c. mighteſt ſecond this complaint with an outcry.
Alas, poore helpleſſe, and almoſt hopeleſſe Weſt! And art thou alone, as one borne out of due time? Art thou the only ſpeckled bird, the mountains of Gilboa, when other parts have the ſeaſonable, comfortable dewes of help and pitie?
Brethren, pardon my juſt filiall affections? I ſhall endeavour to walke evenly in my complaint, betwixt impiety to my Countrie, and partialitie towards the truth: The ſins of young Cham, and old Ely, are both alike abhominable in my account; and in this temper let us argue the matter yet a litle further, in anſwering the charges laid againſt us.
Object. 1 The Weſterne folke (will ſome ſay) are an unworthie people.
Anſw. Beware of drawing ſinfull inferences from ſorrowfull premiſſes, by concluding that ſuch a man, or people are wicked, becauſe they are wretched, ſinners becauſe ſufferers: This was the falſe ſophiſtry of Iobs three friends, for which the Lord doth as it were enjoyne them penance, Iob. 42.7, 8.and amerceth them, in the end of that book. Nay this was the barbarous Malta-logick of thoſe Iſlanders, amongſt whom St. Paul was caſt aſhoare at M…lita. And when the Barbarians ſaw the venemous beaſt hang on his hand, Acts 28.4.they ſaid among themſelves, No doubt this man is a murtherer, whom (though he hath eſcaped the Sea, yet) vengance ſuffereth not to live.
But when he ſhook off the beaſt into the fire, Verſ 5.they did as eaſily change their opinions to the other extreame: and indeed, none are more light and laviſh in applauding, then thoſe which are moſt raſh and ſevere in cenſuring: But this fault (I find) may overtake the diſciples themſelves, …h. 9.…, 2.When they ſaw a man that was blind from his birth, they asked Ieſus, Maſter, who did ſin, this man, or his parents, that he was born blind? Chriſts anſwer telleth us, that the Lord hath many other principall ends and cauſes for afflicting his people, beſides their ſins: as there, his end was that the works of the Lord ſhould be made manifeſt; Verſ 3.ſo in Iobs caſe, he meant to ſet up a paterne of patience, and of the reward thereof. And in that of Paul, he intended to honour the perſon and miniſtery of his ſervant, in the eyes and hearts of the Barbarians.
Object. 2 But the Objector chargeth againe; telling us that Cowardiſe, and Covetouſneſſe, loſt the Weſt.
Anſw. I might firſt anſwer generally, in the words of an *Iraſet q…an dona…e vilius conſlat. Mart.acute Heathen, that it is more cheape and eaſie to fall out with the diſtreſſed, then to relieve their diſtreſſes: But I will ſpeake particularly to the ſeverall charges of Cowardiſe, and Covetouſnes.
Firſt, to that of Cowardiſe, I could returne many anſwers, viz.1. To the Charge of Cowardiſe.
1. Who is he (I pray you) that is the God of the ſpirits of all fleſh, whoſe prerogative it is (eſpecially in war-like actions) both to heighten the ſpirits of the faint, and to flatten the courage of the mighty? And when did the Lord ſo evidently and ordinarily exerciſe this his ſpirituall prerogative, as in the preſent warres of his people in this Land? Doubtleſſe, brethren, it is not all Cowardiſe and treachery, which we doe commonly call ſo in theſe times, though (I confeſſe) there hath been too much of both ſorts, almoſt continually amongſt us; and I could wiſh that the extraordinary finger of God, in this ſpirituall particular, might be more obſerved, and acknowledged.
2.Secondly, remember that thoſe Weſterne combuſtions did begin with the preſent generall and publike warres: So that it was then the very Tyrocinium of all our Souldiery; the firſt and ſuddaine ſhooting of Guns in earneſt; at which it is common, even for valiant men, a while to winke at the firing, and to ſtartle at the report of an Ordnance: theſe and ſuch-like allayes might be given. But
3.Thirdly, I doe anſwer by denying that charge of Cowardiſe, upon that *At Minedip Hills in Sommerſet about 30000. Commons appeared at once for the Parliament, in the beginning againſt the Generallny of their Gentry. In Devon at 2. ſeveral times at leaſt 10000. each time, all completely armed, and paid by the ſame County: And great forwardnes in the reſt of the Counties, Cornwall it ſelfe not excepted.Country, as unjuſt: and for proof of that deniall, could eaſily bring forth a whole cloud of publike and reall witneſſes, as the numerous frequent free appearances of great armies of common people upon ſlender ſummons, or rather upon bare leave to appeare; their willing tedious attendances at their own charges, and begging permiſſion to fall on, &c. And all this amidſt often and heavy diſcouragements; Some Counties going on againſt the ſtreame of thoſe which ſhould have been their Leaders; but did deſtroy the way of their Pathes: Others had ſuch Leaders, as as would have cauſed them to erre, Iſai. 9.16.yea, as would have guided them, as that Prophet led the blind-fold Syrians into Samaria inſtead of Dotham: yet ſtill the poore willing Commons, leaving both the Kings high-way, and their Malignant Gentry, continued appearing, waiting, marching, and fighting, though in many places like ſheep without a ſhepheard, untill it hath pleaſed the Lord, out of his ſecret Counſell, and for our ſins to give us up as a prey to the will of our enemies.
2. To the Charge of Covetouſneſſe.Secondly, for anſwer to the charge of Covetouſneſſe; aske of others, and they ſhall tell you: Aske the publike and private Treaſurers for Ireland-ſubſcriptions, (both gifts and adventures) for the Parliament Propoſitions, and for our own particular Weſterne warres and fortifications; all theſe will abundantly certifie you.
But, as that proportioniſt did draw the whole ſtature of Hercules by the print of his foot; ſo I could give you out of one of thoſe five Shires (beſt knowne to my ſelfe) a gueſſe of the cordiall munificence of the whole: 150000…. out of Devon. & Exon. Beſide their ſufferings.If many ſcores of thouſands have been laid out by one ſingle County, then admire the vaſt expences of all the five.
But it is ſtill objected, Object. 3 Your enemies were few and contemptible at the firſt.
Alas, Anſw. ſo were the enemies of the whole Kingdome at the beginning, perchance fewer then ours: remember the little cloud at Nottingham; and by that you may ſee. Secondly, that the race is not to the ſwift, Eccleſ. 9.11.nor the battell to the ſtrong, but time and change happeneth to them all, (ſaith the wiſe Preacher) eſpecially, (thirdly,) when the Lord of Hoſts createth trouble to a ſinfull people, and giveth commiſſion to his revenging ſword to paſſe through a Land; beleeve it, then they are not all your ſtrength, and counſell, power, and policy, that can ſheath up, or keep off, ſuch an enemy?
But why did you loſe ſo vaſt, Object. 4 ſo rich, ſo populous a Country ſo eaſily?
Anſw. I anſwer Firſt, 1.doubtleſſe the meritorious cauſes were our ſins; and the ſafeſt conſtruction, and beſt application that we Weſterne exiles can make of our ſufferings, will be to take up that of lamenting Jeremiah, Lament. 3.39.Wherefore doth a living man complain? (It is a mercy that we are men, and not beaſts, that we are alive this day, and not fallen among the ſlaine) a man for the puniſhment of his ſinnes? that is, the Lord hath done us no wrong; we doe ſuffer justly, yea mercifully for our treſpaſſes.—Let us ſearch and try our waies, and turne again to the Lord: That is, ſelfe examination, and ſelfe-reformation, Verſe 40.are our moſt proper and profitable Leſſons. But ſecondly, if you doe aske us [why we loſt our Countrey?] with reference unto you of theſe parts, then I muſt further adde ſomthing negatively, 2. Negatively.ſomthing affirmatively to ſtop cenſures, and to give you inſtruction: Negatively thus, Think not yee that our dwellings have therfore caſt us out, becauſe wee were greater ſinners then you; But as Chriſt ſaid to thoſe Inquiſitous perſons in the Goſpel,—I tell you nay, Luke 13.12, 3, 5. Verſe 6.but except yee repent, yee ſhall all likewiſe periſh. And you know what immediately followeth in the ſame chapter. It is the Parable of the Figtree, that had bin long time ſuffered in the vineyard, &c. So negatively: But next I apply Affirmatively, Affirmatively.Perhaps we are driven hither from our Native Country for your ſakes, that we might give an Alarum to ſome Thomaſes in theſe parts, which would not beleeve untill they could thruſt their hands into the ſides, and their fingers into the hands and feet, of their wounded brethren. Perhaps we are driven hither, that the Lord might give you a princely correction upon our skin, and might make us, (Miniſters and people,) as it were your Ionaſes; that is, men, women, and children, ſent, as out of the belly of hell, where the waters (of ungodlines and affliction) compaſſed us about, even to the ſoul, Ionah 1.5.the depth cloſed us round about, the weeds were wrapped about our heads—and all this that we might (ſtill Jonah-like)—ariſe and goe to this great City, and preach unto it, Ionah 3.2.the preaching that be ſhall bidus: if ſo, then our Text ſhall be that of St. Paul in his Epiſtle to the Romans, with an eaſie mutation,—well: becauſe of our ſins we were broken off, and thou London ſtandeſt by mercy; Rom 12.20.Be not high minded, but feare; And let our ſhort application of it be this, to the ſeverall ſorts of people amongſt you:
Firſt, ôh yee blinded Malignants! beleeve in time, that the adverſe party (called Cavaliers) are, Advice to Malignants.beyond all that you have heard, blaſphemous, trecherous, and cruell, againſt God and man, enemies and friends, promiſcuouſly; and do not refuſe that inſtruction, which hath been dearly purchaſed for you, by the blood and eſtates of others.
Next, ôh yee Neuters, and carnall-compounders! beleeve in time, that God and men, both good and evill men, Neuters.yea very Satan himſelfe doth abhorre a Neuter; and that this kind of ſinne, if it be found in a place, that place may expect the reward of Succoth and Penuel, Judges 8.6, 7, 8, 9, 16, 17.even to be demoliſhed, torne in pieces, and taught with briars and thornes; If in a perſon, that perſon may looke for the wages of Balaam, which had no recompence from Balak, and was ſlame by the ſword of Iſrael. Finally, ôh yee ſecure and wanton Profeſſors, Profeſſors.which doe deſpiſe your old mannah, as light bread, and are growne dizzy by extraordinary light; rowl your ſelves in aſhes, cry mightily, becauſe of your new vanities, and reforme without delay; or elſe be yee aſſured (by your neighbours experience) that God can bring upon you ſuch a ſpirituall famine, as ſhall cauſe you to leape for a cruſt, for a bit of your old bread, and yet goe without it.
Brethren all at once, All. Luke 16 30.be ye not more deafe or ſtubborne, then the brethren of that rich man in the Goſpel, for whom hee did undertake, that if one went unto them from the dead, they would repent. Behold, we Weſterne exiles are as ſo many Monitors, broken-looſe from the grave: Let therefore our temporall loſſes and undoings, be your ſpirituall gaine and commodities. So much to the friends of the Weſt, to all Iobs-like friends.
3. Forgetfull children. Such are,Thirdly, the reproofe of unmercifulneſſe muſt be directed to the Children of the Weſt, even to ſuch as were hewen out of the Weſterne hills and rockes, and were digged out of thoſe pits and vallies. Some of you, I know, have been long ſince tranſplanted into this City, and other ſoyles, and thereby (perhaps) have loſt ſomewhat of your Weſterne ſap and nature: others were more larely plucked up violently by the roots, and are at preſent but covered with earth enough to keep life in them, untill their replantation; I ſhall ſpeak freely to both together, but eſpecially to the latter ſort, the exiled, ſcattered ſons and daughters of the Weſt.
How many are there amongſt us, Amos 6.1.which doe juſtly fall under the reproofe and woe threatned by Amos? Woe to them, that are at eaſe (or ſecure) in Zion, &c. He goeth on through diverſe verſes, deſcribing the unſeaſonable ſins of that people; but the burthen and ſting of all to them and us, lieth in the latter end; but they are not grieved for the affliction, Verſ. 6.or breach of Ioſeph. That expreſſion [the breach of Ioſeph] may have a double reference: Firſt, it may referre to the Patriarke Ioſeph, who being in Aegypt impriſoned by Potiphar, did engage Pharaohs butler, Gen. 41.14, 15, 1….his fellow priſoner, by a courteſie, but was ſoon after forgotten of him; for when the man was ſet at libertie, and readvanced, he remembred not the kindneſſe, and durance of Ioſeph: ſo I feare, leſt too many of our late Weſterne ſufferers, upon new preferment, may forget the old kindneſſes of ſome that are now (perhaps) impriſoned. Next, Amos his expreſſion [the affliction of Ioſeph] may referre to the tribes of Ioſeph, which were Ephraim, and Manaſſes: theſe were miſerably broken by the enemie, about the time of this prophecie; but were little pitied by the reſt of the tribes their brethren. The application of that text is eaſie: our Country, and Countrie-men have lately been broken with a ſore breach; yea they are continually broken with breach upon breach: One mans back is broken with taxes, anothers heart is broken with taunts, and a third ſort have their necks broken by the Gibbet, at the pleaſure of the enemie: and yet how unapt are wee to grieve conſtantly for all theſe breaches of Ioſeph?
But theſe forgetfull ones, are of diverſe ſorts: As,
1. Delicate Exiles, in generall both ſexes.Firſt, all your delicate exiles, a ſtrange contradiction to a ſerious, and ſober eare! but ſuch there are, and ſuch there have been; as in the time of Amos 6.1.Amos (fore-mentioned) Let us look back upon that place once againe. Their generall charge was Securitie, they were ſecure or at eaſe, and did truſt in the Mountain of Samaria; that is, themſelves were in a ſtrong hold, in a fortified City, and therefore thought all well enough: hereupon the Lord ſendeth them to other ſtrong holds that were already demoliſhed. Verſe 2.Paſſe yee unto Calnch and ſee, and from thence goe yee to Hemath the great; then goe down to Gath of the Philiſtins. That is, remember York that was loſt in the North, (though it be ſince re-taken) conſider Briſtell and Exon, yea all Ireland, in the Weſt. So in generall. Next, he reproveth more particularly their delicacie; Verſe 4.firſt in Lodgings, that lie upon beds of Ivory, and ſtretch themſelves upon their Couches. 2 Sam. 11.9.How farre doth this differ from the Lodging of mortified Ʋriah? But Ʋriah ſlept at the doore of the Kings houſe, with all the ſervants of his lord, Verſ. 11.and went not down to his houſe, becauſe the Arke, and Iſrael, and Iudah, abide in Tents. Next, Amos reproveth their delicacie in Diet, both for meats and drinks: —and eate the lambs out of the flocke, and the calves out of the midſt of the ſtall. It ſeems the muttons and beeves were too courſe and groſſe for them; Amos 6.6. Dan. 10.3.and they drink wine in bowles, How farre is this alſo from the diet of Daniel, I eate no pleaſant bread (or bread of deſires) neither came fleſh, nor wine in my mouth &c? Laſtly, for their clothing, and manner of living; they chaunt (or quaver) to the ſound of the viol, Amos 6.5.and invent to themſelves inſtruments of muſick, like David. How farre was this from the temper of Syons exiles, in the Pſalmiſt, who being called to ſing, Pſal. 137.3, 4.hanged their harps upon the willows, with this anſwer, How ſhall wee ſing the Lords ſong in a ſtrange land?
But now, to parallel this text of Amos, have we not too many, even amongſt our exiles, who, in reſpect of apparell, rather weare upon their backs the fooliſh livery of delicate Agag; 1 Sam 15.then the mortified mourning weed of their dying Country? And as for the other particulars of diet, lodging, and other accommodations, they doe come up fully to the ſinne of Iſrael, deſcribed, and threatned by the Prophet Iſaiah: Iſa. 23.7, 2.in the day (ſaith he) of flight and tumults, of fortifications and preparing for warre, even in that day, did the Lord God of hoſts call to weeping, & to mourning, and to baldneſſe, Verſe 12, 13.and to girding with ſackcloth. And behold, joy and gladneſſe, ſlaying oxen, and killing ſheep, eating fleſh, and drinking wine: But what is the iſſue? The Lord whiſpereth this ſentence in the eare of his Prophet, Verſe 14.Surely this iniquitie ſhall not be purged from you till yee die, ſaith the Lord God of hoſts: And in the next verſes Shebna (a ſumptuous Treaſurer) is made an examplary proofe of the truth of that ſentence, Behold, the Lord (ſaith Iſaiah) will carry thee away with a mighty captivitie, Verſ. 15, 16, 17, 18.and will ſurely cover thee. He will ſurely violently turn & toſſe thee like a ball into a large Countrie: there ſhalt thou die, &c. oh read and tremble, yee delicate exiles!
But let me ſpeak this reproofe yet more particularly to all our delicate female exiles, More particularly to women. 1 Pet. 1.1.becauſe I find the ſcripture eſpecially leſſoning them againſt this ſin: Thus St. Peter, directing his Epiſtle to the elect ſtrangers ſcattered thoroughout Pontus, Galatia, Cappadocia, Aſia, and Bithynia, particularly chargeth the women that were amongſt them, 1 Pet. 3. 1, 2, 3, 4.that their adorning be not that outward adorning, of plaiting the haire, and of wearing of gold, or of puting on of apparell: but let it be (ſaith he) the hidden man of the heart, in that which is not corruptible. There is firſt a negative; they muſt avoid the curious vanities in apparell, that were moſt faſhionable in thoſe times, and places.
And next the affirmative; they muſt look to the gracious habits of their minds, of which no enemie could ſtrip and plunder them: and in both theſe the paterne propoſed to them, by name, is Sarah (if I may ſo call her) the Patriarcheſſe, 1 Pet 36.who willingly followed her ſo-journing husband up and downe in ſtrange Countries: and the benefit propoſed to ſuch women, is preſervation from womaniſh affrightments and amazements, unto which that ſex is too prone, eſpecially in caſes of exile and baniſhment, and are not (ſhall not be) afraid with any amazement. This was a proper leſſon (you ſee) for ſuch ſtrangers, 1 Pet. 2.11.and Pilgrims as they were.
Now as for you, beloved, ſee then that yee take heed, and beware of that great ſin of many of your ſex in theſe times, who do expend ſo much in diſcovering their owne nakedneſſe, as would ſuffice to cover the nakedneſſe of many. And, that you may take heed of this great offence, remember the heavy threatning of Eſay, againſt the delicacy of women in ſuch ſad and breaking times: Iſai. 3.1, 2.—When the Lord of Hoſtes doth take away the ſtay, and the ſtaffe; The mighty man, and the man of war, the Judge, the Prophet, Verſe 24.prudent and ancient, &c. then the delicate women may expect —in ſtead of ſweet ſmell, a ſtinke; and in ſtead of a girdle, a rent; and in ſtead of well ſet haire, baldneſſe; and in ſtead of a ſtomacher, a girding of ſack-cloth; and burning, in ſtead of beauty. So much for the delicate exiles and children of the Weſt, both Sons and Daughters.
2. Covetous exiles, andSecondly, let me ſpeake to all ſuch Covetous and ambitious exiles, as doe alſo forget the breach of their Brother Joſeph. The firſt of theſe, namely, the Covetous ones, are ſharply and largely reproved by St. James; Iames 1.1.who, writing to the twelve Tribes ſcattered abroad, rebuketh them, eſpecially for this ſin of worldlineſſe, Iames 4.1, 2.when he ſaith,—From whence come wars and ſightings (or brawlings) among you? come they not hence, even of your Luſts, that war in your members? What Luſts? Surely, the Luſt of the eyes, (for ſo it followeth)—Yee luſt, and have not: Ye kill, and deſire to have, Verſe 4.and cannot obtaine: And againe, Know you not, that the friendſhip of the world is enmity with God? And anon hee reproveth them which ſay (to day,) To day, or to morrow, Verſe 13.we will goe into ſuch a City, and continue there a yeere, and buy, and ſell, and get gaine. Such confident Exchange-language as this, doth not become the mouthes of the Tribes which are ſcattered abroad, though it be the common ſin of the diſperſed Jewes in all places to this day. So much for an Item to the Covetous.
But next, Ambitious Exiles.let me ſpeake more particularly and fully to all incompaſſionate Ambitious exiles, which doe ſeeke great things for themſelves in evill times. I will propound Baruch to be their warning-piece, and his chapter to be their Leſſon: 'Tis recorded in the prophecie of Jerem. Ier. 15. per totum.45. throughout. That little chapter, conſiſting but of five verſes, was penned purpoſely (it ſeemes) for little Baruch, the ſon of Neriah; and prophetically for all others of his ſpirit, to the end of the world. Let us therefore view it a little. Ier. 45.1. Ier. 36 1, 2, 4, 5, &c. compared with let. 25.1, 8, 9, 10, 11, 12.The whole is chiefely Reprehenſory, an in it we may obſerve, Firſt, the Time: this word was ſpoken when Baruch had written theſe words in a booke at the mouth of Jeremiah, in the fourth yeare of Jehoiakim the ſonne of Joſiah King of Judah; that is, ſo ſoone as Baruch had done his worke of tranſcribing the Roll, and reading it to the people; for which (like enough) hee expected ſome good piece of preferment: even in that ſame yeare, (being the fourth yeare of Jehoiakim) in ſtead of preferment, hee meeteth with a Prophecie of utter deſolation, and ſeventy yeares captivity by Nebuchad-rezzar; as you may find by comparing thoſe two places: There it is ſaid, This whole land ſhall bee a deſolation, and an aſtoniſhment, and theſe nations ſhall ſerve the King of Babylon ſeventy yeares, &c. This is the Time of that Chapter. Next, obſerve the Faults reproved in Baruch; which were theſe: …er. 45.3.Firſt, a daſtardly ſinking and deſpondency of mind; becauſe (it ſeemes) his riſing expectation was fruſtrate: Thou didſt ſay, Woe is me now, for the Lordhath added griefe to my ſorrow; I fainted in my ſighing, and I find no reſt. Next, a vaine ambitious ſelfe-ſeeking: Verſe 5.And ſeekeſt thou great things for thy ſelfe? Theſe faults of his are evinced to be doubly ſinfull, in theſe words, Verſe 4.Thus ſaith the Lord, Behold, that which I have built, will I breake downe; and that which I have planted, I will pluck up, even this whole land. And therefore, (as if he had ſaid) Thy ſinne, O weake Baruch, the Amanuenſis, or Scribe of Jeremiah, is both unreaſonable and unſeaſonable at this time. What is more unreaſonable, than for a man to imagine that his owne Cabine can bee ſafe, when the whole Ship is a ſinking? that which I have built, will I breake downe. Or, what is more unſeaſonable, than, when the axe is laid to the root of the tree, for a ſilly bird to begin then to build her neſt upon the top branches, Verſe 5.or to ſit hatching therein? and that which I have planted will I pluck up, even this whole land. Nay, behold, (further ſaith the Lord) I will bring evill upon all fleſh: and therefore it will bee well and faire for thee, to have thine owne life for a prey, Ier 39.16, 17, 18. Ier. 40.1, 2, &c.in all places whither thou goeſt; yea, that is as much as I have given to thy Maſter Jeremiah, and to his friend my ſervant Ebed-melech already.
And now, to apply this moſt ſeaſonable Chapter: Alas, alas! How many ſuch Baruchs (little men of great expectations) are there to be found, even amongſt Exiles, in theſe dayes of breaking downe and plucking up? Yea, this ſinne is too neare (I feare) unto ſome of the ſonnes and ſervants of the Prophets: There are too many Baruchs about the Miniſtery, as there are too many Gehazies in the Common-wealth. By Baruchs, I meane ſuch who having beene lately deſtitute Levites, like Micha's Jonathan in the booke of Judges, Iudg. 17 7, 8, 9.ſo that they might have ſaid every one of them as hee, I am a Levite, of Bethlehem Judah, and I goe to ſojourne where I may find a place; yet after a little ſhelter and ſuccour received, they are not content with a ſubſiſtence; but are ſhifting and clambring for more ſhekels, and higher preferment; like the ſame Jonathan: to whom when the Danites ſuggeſted, Iudg. 18.19, 20.Is it better for thee to be a Prieſt unto the houſe of one man, or that thou be a Prieſt unto a Tribe, and a Family in Iſrael? 'Tis ſaid thereupon, The Prieſts heart was glad, — and hee went in the midſt of the people.
Theſe are our Baruchs, our Jonathans, in the Miniſtery: But (as I ſaid) there are alſo too many Gehazies to bee found in the Common-wealth. Gehazi the ſervant of Eliſha would needs make a hard ſhift, in an unſeaſonable time, … Kin. 5.20, 21.to gaine two talents of ſilver, and two changes of garments; but they coſt him dear in the iſſue, when his Maſter reckoned with him: The concluſion is this; Is it a time (ſaith Eliſha to him) to receive money, and to receive garments, and olive-yards, and vine-yards, and ſheep, and oxen, and men-ſervants, and maid-ſervants? Verſ. 26, 17.The Leproſie therefore of Naaman ſhall cleave unto thee, and unto thy ſeed for ever. And hee went out from his preſence a Leper as white as ſnow. Looke upon this Text, all yee that have beene ſervants, or of low degree, but are now riſen, by theſe warres, to gainfull, eminent places, and offices. What! and are you now running after nothing but treaſure and bravery? Doe you make it your plot and joy to multiply ſhekels, and change of rayment? to weare variety of State-gold upon your backs, when ſo many precious Saints doe want a little of it for their bellies? If ſo, I would but put Eliſha's queſtion unto you, Is this a time thus to receive money, and to receive garments? Doe yee mourne in gold and ſcarlet for our common Mother, great Britaine, that lyes a dying? Oh beware of entayling Gehazi's leproſie from your ſelves to poſterity.
Finally, there are too many, even of the ſcattered Saints, that are infected, in theſe times, with this unſeaſonable ſinne: too many there are of them that doe too well like of the places of their baniſhment, Math. 17.4.ſaying, as Peter in the Mount, It is good for us to bee here: Yea, they are apt to talke of buidling tabernacles in a ſtrange place, both for themſelves and for their friends; not conſidering how ſoone a Cloud may over-ſhadow them, Verſ. 5 8.and put an end to their imaginary Paradiſe.
But as for you, Brethren, who are the ſcattered Children of the Weſt, Jer. 35.2. &c.remember your ſelves to bee Chriſtian Rechabites; and therefore ſee that yee doe Chriſtianly imitate that mortified Family, who, in expectation of troublous times, did propare before-hand, by accuſtoming themſelves to drinke no wine all their dayes, they, their wives, their ſonnes, nor their daughters: Nor to build houſes to dwell in, Ver. 8, 9, 10.neither had they vineyard, nor field, nor ſeed; 1 Pet. 2.11.but dwelt in tents. So, my dearly beloved, I beſeech you as ſtrangers and pilgrims, abſtaine from fleſhly (and from ambitious) luſts, which warre againſt the ſoule: and remember that wee have here no continuing City. Let it therefore bee our care not to build houſes, nor to plant vineyards in this place; but ſtill to retaine (our animum revertendi,) our purpoſe to returne: yea, though wee are enforced for our preſent neceſſary ſubſiſtence to make ſome little plantation here a while; yet let it bee but like that plantation of the Gardiner, when hee doth ſet his Flowers in a Pot of earth, ſo that they may be eaſily removed from place to place, in change of weathers: in like manner let us ſo plant our ſelves and families in theſe Eaſterne parts, that wee may bee in a fit poſture to be carried Weſt-ward, Pots and all, ſo ſoon as the Lord ſhall be pleaſed to ſhine againe upon thoſe Countries. So much concerning reproofe.
Ʋſe. 2 In the ſecond place, this Doctrine of pitie will afford us a patheticall exhortation: Exhortation to pity the Weſt.In the beginning whereof I muſt tell you, though the Text and hiſtorie are altogether Easterne, yet this branch of application muſt be wholly Weſterne; and therefore I would have you now to take the words, as the common cry of all the diſtreſſed Counties, Cities, Market-towns, Pariſhes, houſes, and perſons, of the Iob-like Weſt this day. Suppoſe, brethren, that you heard all the well-affected of thoſe Counties (and ſuch I dare generally to call them ſtill) on the one part, roaring to his Majestie, as ſometimes that mother did cry to the King of Iſrael, when ſhee had eaten her ſon for hunger, Help, my Lord O King: 2 Kings 6.26.And then imagine his Majeſtie anſwering them in the words of David, upon another occaſion, I am this day weake, 2 Sam 3.39.though anointed King; and theſe men, the ſons of Zeruiah, are too hard for me (they were his ſiſters two ſons, Ioab, and Abiſhai) Make that ſuppoſition upon the one ſide: But then, ſuppoſe them on the other part, crying, and yelling to us, and to all their ſcattered brethren, in the words of the Text, with addition, Oh yee Proteſtant, Chriſtian, Engliſh hearts; Men, brethren, and friends, Have pitie upon us, have pitie upon us, for the hand of God hath touched us.
But, I ſuppoſe, you are ready to meet this exhortation with an objection.
Object. Why, wee are all come together for this very end, to pity the Weſt; it is the great deſire of our bowels, and the onelyonly buſineſſe of this day, to pity them: But tell us now, how can we, how may we doe this worke effectually and to purpoſe?
Anſw. Brethren, it was my chiefe intention, Helps to this dutie; which are,in appearing this day in this place; and hath been my principall endeavour in my preparations, (ſuch as they are) to help you in this great duty at preſent: I ſhall therefore deſire your ſerious, and affectionate attention. My method, in the whole work, ſhall conſiſt of two generall branches: I ſhall endeavour to ſpread before you, Firſt, 1.the cauſes for which we ought really to pitie the Weſt; and this Generall will afford us ſome excitations, and incentives to the duty.
2.Secondly, the meanes by which wee may pitie them indeed; and this generall ſhall yeeld us ſome inſtructions and directions, for that friendly ſervice.
Firſt, Firſt, excitations to quicken us, to conſider Viz.for our excitation and quickning, wee muſt conſider what are the evils of thoſe parts, becauſe the object of pity is (Malum) Evill: Now their evils (and indeed all evils) are of two ſorts:
1.Culpall evils, or the evils of ſin; theſe are both the firſt and worſt of all evils, and therefore are in the firſt and chiefe place to be lamented, Ier. 2.19.as ſaith Ieremiah, who was a man well skilled in lamentations: Know therefore and ſee, that it is an evill thing and bitter, that thou haſt forſaken the Lord thy God.
2.Penal evils, or the evils of ſuffering; theſe are the fruits and effects of the former, 1 Cor. 15.56as St. Paul ſaith; the ſting of death is ſin; that is, miſerie without ſin may buzze, hiſſe, and ſcratch a little, like a Hornet, or Adder, that hath loſt his ſting; but it cannot pierce, and poyſon; as wee ſee in every meer affliction of the Saints: Sin alone putteth the venom, the deadlineſſe into death it ſelfe.
1.Firſt, then let us weep, and lament over the Countries of our nativitie: Weſterne ſins, ſearch for theſe,becauſe of their ſins, and ours in them: Let us bewaile, principally, the greateſt provocations that are, and nave been commited in thoſe parts. When Iobs three friends are ſaid to come every one from his owne place, for to mourne with him, and to comfort him: Iob 2.11.there is a word uſed for [to comfort] which ſignifieth likewiſe to mourne with the mournings of repentance; to ſhew, that if wee would pitie, and comfort our Countries, and our ſelves to purpoſe, this is the right end to begin at; namely, in the firſt place, to bewaile both their ſins, and our own. Lam. 3.39.Man ſuffereth for his ſin: And 'tis that alone which putteth all the mortall bitterneſſe into our cup of trembling. So Ieremiah once againe: Ier. 4.18.This is thy wickedneſſe, becauſe it is bitter, becauſe it reacheth unto thine heart. Or thus, this is from thy wickedneſſe, that he (meaning the enemie the Chaldean) is bitter, that he reacheth unto thine heart. And immediatly there followeth an alarme, becauſe of warres; my bowels, my bowels; becauſe thou haſt heard, Verſe 19.O my Soule, the ſound of the trumpet, the alarme of warre. Whence wee learne, by the Lords methode in puniſhing, what muſt be our order in lamenting: Firſt the ſins, then the ſorrows of a Countrie are to be mourned over. The want of this due order is charged againſt the falſe Prophets of Iudah, as one cauſe (I conceive) of her ruine. Thy Prophets have ſeen vaine and fooliſh things for thee. Why? Lam. 1.14.they have not diſcovered thine iniquitie. Why? What good could that diſcoverie doe her? To turne away thy captivitie. Labour wee therefore to turne away the Weſterne Captivitie, by diſcovering, and bewailing our Weſterne iniquities.
Object. But how may this be done in a due meaſure, ſo as to avoid both the impietie of Cham, who diſcovered his fathers nakedneſſe; and the Partialitie of Ely, who was too indulgent to his owne familie?
Anſw. I ſhall endeavour equally to decline both of theſe extreames, and yet to give you ſome ſpeciall matter of humiliation; and to that end take theſe two hints, helps, or directories, for our more effectuall inquiry after the ſins of our Country:
1. Search after them by their effects, and
2. By their proportions.
1. By their Effects, wch are Baniſhing ſins?Firſt, you may be guided to find them out by their effects; Doe but aske the word of God, What provocations eſpecially have an ejecting, exiling, baniſhing effect, that is, doe cauſe mens houſes and Countries to caſt them out? For I find that there is ſuch a ſpeciall ſort of ſins in Scripture, Jerem. 9.19.Becauſe we have forſaken the land, becauſe our dwellings have caſt us out. Yea, I find in the word that divers ſorts of ſins have this effect. Let us put two or three Quaeres to the children of the Weſt concerning theſe; every one ſhall be taken out of the word of God. I will onelyonly put the queſtions, leaving to your ſelves the preſſing of them upon your ſelves.
1. Quaere, luke warmneſſe, both Revel. 3.15.6. BrightmanFirſt Quaere concerning Luke-warmeneſſe: I find that ſin notoriouſly branded as an Ejector, as an Exiler, not only of Perſons, but of whole Churches at once; I know thy works, ſaith God to Laodicea, (and England is by Expoſitors compared to that Church) that thou art neither cold nor hot; ſo then, becauſe thou art lukewarme, and neither cold nor hot, I will ſpue thee out of my mouth. There, Ejection is the puniſhment of Luke-warmeneſſe. But now we are to know further, that Luke-warmeneſſe hath two branches; Formalitie, and 2 T… 3 5.Firſt, there is Luke-warmneſs in ſervice to God, that is, Demi-coldneſſe in his worſhip; this is commonly called Formality, condemned by St Paul, Having a forme of godlines, but denying the power thereof. Secondly, there is a Luke-warmeneſs in ſervice for God, that is, Neutralitie. 1 Kings. 18.21.Demi-fervour in his cauſe; this is ordinarily termed Neutrality, and it is cenſured by Eliah, How long halt yee betweene two opinions? Both theſe texts I have largely handled heretofore in thoſe Countries, perhaps in the audience of ſome now preſent; and I fear that many which then heard me, are now feeling in thoſe parts, the truth and weight of that word of God. Let us lie low before the Lord for this ſin.
2. Quaere, Earthlymindedneſs.Next Quaere, Concerning Coveteouſneſſe and Earthly-mindedneſſe; Oh, that baſeſt of ſins! the abomination of Clay-worſhiping! It did twice eject righteous Lot out of his beloved plaines of Sodom: His ſin (as Divines conceive) was covetouſneſſe; in that he could find in his heart, to live amongſt the prodigious wicked Sodomites, for the love of their fruitfull country: And the Hiſtory it ſelf ſeemes to hold forth as much; Gen. 13.10.for it is ſaid, And Lot lifted up his eyes, and beheld all the plaine of Jordan, that it was well watered every where—then Lot choſe him all the plain of Jordan: Verſe 11.11, 13.and Lot journeyed Eaſt, and dwelt in the city of the plain: then immediately it followeth; But the men of Sodom were wicked, and ſinners before the Lord exceedingly. Si… Iunius & aln ad loc.That is, worldly Lot was ſo baited with the commodity of the place, that, for love therof, he ſwallowes the hook of Sodomitical neighbour-hood & company. For this the Lord doth firſt ſuffer the Kings of the nations to plunder and captivate him; Gen 14.12. Verſe 16.And it was well for him that his uncle Abraham (which had made a ſafer choice) did then reſcue, and ſet him at liberty: But ſhortly after he doth relapſe, and return to the ſame Sodom again, there planting himſelfe as before; but now the Lord taketh a more through courſe with him, he doth ſmoak and fire him out of his beloved hole and neſt, with brimſtone and fire from the Lord out of heaven; and it was Gods great mercy that he eſcaped with his life, leaving all his eſtate behind, and loſing his wife by the way; and all this was done to warne all poſterity, both perſons and ſexes, to take heed and beware of the ejecting ſin of Coveteouſneſſe.
3. Quaere, Selfiſhnes.Third Quaere, Concerning Selfiſhneſſe, or Selfe-love; I meane when men doe altogether ſeeke their own things before the things that are of (that is, from, and for,) Jeſus Chriſt. The very Heathen Hiſtorian hath left it upon record long ſince, that this ſin of private ſelfiſhnes, did heretofore eject our forefathers, the ancient Britans, out of this good land, making way for the Romans into it— *Olim regibus parebant, nunc per principes factionthus & ſludiis trahuntur: nec altud adverſus validiſſimas gentes pro nobis vt…ſius, quam quod in commune non conſulunt. Rorus duabus tribuſ que civitatibus, ad propulſandum commune periculum, conventus: (vel corſerſas:) ita dum ſiaguli pugnant, v…verſi vincuntur. Cornel. Tacit in v…t Agr. c. & Tuſt. Lipſ. ad loc Graeciae Civiltates dum imperare ſirgulae cupiunt, imp…rtu… …nes perdiderunt. Ex Juſtin. lib. 8.of Old (faith he) the Britans were under one Government, but now they are drawne in pieces by Factions and Parties; neither was there any one thing more advantagious for us now againſt thoſe moſt valiant natious, then that they doe not conſult together in common. Seldome ſhould you find two or three Townes agree together for repelling the publike danger; And ſo whilſt every one did fight, all were overcome: that is, our Britiſh fore-fathers were Shire-bound, City-bound, Town-bound, Pariſh-bound, Houſe-bound; & thus, whilſt every man ſtood with a Bucket at his owne doore, to ſave his houſe, the whole Town was burned to aſhes: whilſt every man did looke to his own Cheſt, the common veſſell was wrackt & ſunke. Oh, 'tis a ſad ſymptome, and a wild infatuation, when men are ſo over-round for their owne private places, that they are flat for the publike. Nay, doubtleſſe, a man may be a Malignant to the publike, by being too ſelfiſhly zealous for his owne particular Pariſh, Towne, or Country. But now, we are to know further, that this ſin (which I call ſelfiſhneſſe) doth containe divers branches: 4. ſorts of Selfe, viz.They may be divided according to the ſeverall ſorts of ſelfe, which are theſe:
1. Religious Selfe.Firſt, there is a kind of Religious ſelfe, (to begin at top) that is, a ſelfe in matters of Religion. There may be a ſelfe in Duties, and a ſelfe in Opinions, although both ſhould paſſe under the name and ſhew of piety, conſcience, libertie, light; for if a man doth practiſe, or hold either of theſe out of ſelfe-love, or ſelfe-ſeeking, with an eye to ſelfe, as his end and Idol, that man muſt be called ſelfiſh: And his way of ſelfiſhneſſe, oh how many Countries and places, hath this kind of Religious ſelfe, (the ſelfe of opinions) utterly undone? How many people and perſons hath it ejected? Thus whileſt Iohn of Leyden, and his Anabaptiſts at Munſter, pretending Chriſt, and Chriſtian light and libertie, did undermine and eject the Orthodox Proteſtant party there, at laſt, themſelves being alſo cut off, way was made to bring in the old Biſhop of Munſter, and his rabble againe. So much for a touch concerning Religious ſelfe; let us ſearch diligently after this.
2. Civill Selfe.Secondly, there is a Civill, or Morall-ſelfe; this comprehendeth Vertues, Honours, Relations, &c. The love of which hath been the deſtruction and overthrow of many a flouriſhing City, Countrie, County. To inſtance but in relations; You know how diſadvantagious it was to Nehemiahs building, that ſo many of his Nobles were of kin to Tobiah. Nehe. 6.17, 18, 19.It is ſaid, It is ſaid, There were many in Iudah ſworn unto Tobiah, becauſe he was the ſon-in-law to Shechaniah, the ſon of Arah, and his ſon Iohanan had taken the daughter of Meſhullam, the ſon of Berechiah: The miſchievous fruits and effects of this affinitie of Nehemiahs friends with Tobiahs party, are ſaid to be two; Firſt continuall ſecret intelligence with the enemie, Verſe 17.Moreover, the Nobles of Iudah ſent many letters unto Tobiah, (or multiplied letters paſſing to Tebiah) and the letters of Tobiah came unto them. Secondly, interceding, or ſpeaking a good word for the enemie: Alſo they reported his good deeds before me, and uttered my words (or matters) to him; and Tobiah ſent letters to put me in feare. Oh theſe entangling names and relations of ſon-in-law, and father-in-law, of brother-in-law, and daughter-in-law! It was ſon Tobiah, and Father Shechaniah; Son Iohanan, and Father Meſhullam: So that ſearce a Malignant in all Tobiahs party, but had ſome one or other to ſpeak for him unto Nehemiah. Remember therefore that this Civill ſelfe alſo hath been a great ejecting ſin.
3. Naturall ſelfe.But, Thirdly, there is a Naturall ſelfe too, the ſelfe of parts, of minde, and body: every man loves the brats and iſſues of his owne brain, as of his owne loynes; his owne way, projects, and inventions, in the carriage of the publike buſineſſe. Huſhai and Achitophel had their ſeverall projections, and the claſhing of thoſe loſt the cauſe of Abſalom. How many enterpriſes ſince the beginning of this warre would have been more ſuccesfull, if men had not loved their owne counſells too well? Or if men of piety, wiſdome, and valour, amongſt us, had but learned that leſſon of St. Phil. 2.3.Paul, Let nothing be done through ſtrife or vainglory; but, in lowlineſſe of mind, let each eſteeme others better then themſelves? Or that reſolution of Luther, Let the work be done by others, yea by any, ſo as it be done?