Sermon to House of Commons, Sermon

Sermon to House of Commons · Sermon

p. 1A Sermon Preached to the Honourable Houſe of Commons, Jan. 31. 1648.

JEREMIAH 15. Ver. 19, 20.

—Let them returne to thee, but returne not thou unto them.

And I will make thee unto this people a fenced brazen wall, and they ſhall fight againſt thee, but they ſhall not prevaile againſt thee: for I am with thee to ſave thee, and to deliver thee, ſaith the Lord.

THE words of my Text having a full dependance upon, and flowing out from, the maine ſubject matter of the whole Chapter; I muſt of neceſſity take a view thereof, and hold out unto you the minde of God contained therein, before I enter upon the part thereof chiefly intended: And this I ſhall doe with very briefe Obſervations, that I may not anticipate my ſelfe, from a full opening and applycation of the words of my Text.

And this the rather are my thoughts led unto, becauſe the whole Tranſaction of things between the Lord and a ſtubbornely ſinfull Nation, exceedingly accommodated to the carrying on of the controverſie, he is now pleading with that wherein wee live, is ſet out (as wee ſay) to the life therein.

Of the whole Chapter, there be theſe five parts.

1. The denuntiation of fearefull waſting, deſtroying, judgements againſt Judah and Jeruſalem, v. 3. and ſo on to the 10.

p. 22. The procuring deſerving cauſe of theſe overwhelming calamities, verſ. 4. and 6.

3. The inevitableneſſe of thoſe judgements, and the inexorableneſſe of the Lord, as to the accompliſhment of all the evill denounced, verſ. 1.

4. The ſtate and condition of the Prophet, with the frame and deportment of his ſpirit, under thoſe bitter diſpenſations of providence, verſ. 10. and 15, 16, 17, 18.

5. The Anſwer and appearance of God unto him upon the making out of his complaint, verſ. 11, 12, 13, 14. and 19, 20, 21.

My Text lyeth in the laſt part, but yet with ſuch dependance on the former, as inforceth to a conſideration of them.

1. There is the denuntiation of fearfull waſting deſtroying Judgements to ſinfull Jeruſalem, verſ. 2. and ſo onwards, with ſome interpoſed ejaculations, concerning her inevitable ruine, as verſ. 5, 6.

Here's death, ſword, famine, captivity, verſ. 2. baniſhment, v. 4. unpittied deſolation, v. 5. redoubled deſtruction, bereaving, fanning, ſpoyling, &c. v. 6, 7, 8, 9.

That univerſall devaſtation of the whole people, which came upon them in the Babiloniſh Captivity, is the thing here intended; The meanes of its accompliſhment by particuler Plagues and Judgements, in their ſeverall kinds (for the greater dread and terrour) being at large annumerate: The faithfulneſſe of God alſo being made hereby to ſhine more cleare, in the diſperſion of that people; doing, not onelyonly for the maine, what before he had threatned, but in particular, executing the Judgements recorded; Luke 26. 14. &c. Deut. 28. 15. &c. Fulfilling hereby what he had deviſed, accompliſhing the word he had commanded in the dayes of old, Lam. 2. 17.

That which hence I ſhall obſerve is onelyonly from the variety of theſe particulars, which are held out as the meanes of the intended Deſolation.

Gods treaſures of wrath againſt a ſinfull people,Obſ. 1. have ſundry and various iſſues for the accompliſhment of the appointed end.

When God walkes contrary to a people, it is not alwayes p. 3in one path, he hath ſeven wayes to doe it, and will doe it ſeven times, Levit. 26. 24. He ſtrikes not alwayes with one weapon, nor in one place. As there is with him foreign manifold and various Grace, 1 Pet. 4. 10. Love and compaſſion making out it ſelfe in choice variety, ſuited to our manifold indigencies: So there is, foreign Rom. 2. 5. Stored, treaſured wrath, ſuiting it ſelfe in its flowings out, to the provocations of ſtubborne ſinners.

The firſt Embleme of Gods wrath againſt man, was a flaming Sword turning it ſelfe every way, Gen. 3. laſt: Not onelyonly in one, or two, but in all their paths, he meeteth them with his flaming Sword.

As a wilde beaſt in a Net,Iſa. 51. 20.Isa 51:20 ſo are ſinners under inexorable judgements; the more they ſtrive, the more they are enwrapt, and entangled. They ſhuffle themſelves from under one calamity, and fall into another; As if a man did flee from a Lyon, and a Beare mett him; or went into the houſe and leaned his hand upon the wall, and a Serpent bit him, Amos 5. 19. Oh remove this one Plague,Exod. 10. 17.Exod 10:17 ſaith Pharoah; if hee can eſcape from under this preſſure, he thinkes he ſhall be free: but, When he fled from the Lyon, ſtill the Beare met him, and when he went into the houſe, the Serpent bit him.

And as the flaming Sword turnes every way, ſo God can put it into every thing: To thoſe that cry, Give me a King, God can give him in his anger; and from thoſe, that cry, take him away, hee can take him away in his wrath, Hoſea 13. 10, 11.

Oh, that this might ſeale up inſtruction to our owne ſoules; What variety of calamities have we beene exerciſed withall, for ſundry yeares? What Pharoah-like ſpirits have we had under them? Oh that we were delivered this once, and then all were well! How doe we ſpend all our thoughts to extricate our ſelves from our preſent preſſures? If this hedge, this pit were paſſed, wee ſhould have ſmooth ground to walke in! not conſidering that God can fill our ſafeſt pathes with Snares and Serpents: Give us peace, give us wealth, give us, as we were, with our owne, in quietneſſe. Poore creatures! ſuppoſe all theſe deſires were in ſincerity, and not as with p. 4the moſt they are, faire colours of ſoule and bloody deſignes; yet if Peace were, and Wealth were, and former things were, and God were not▪ what would it availe you? Cannot he Poyſon your Peace, and Canker your Wealth? And When you were eſcaped out of the field from the Lyon and the Beare, appoint a Serpent to bite you, leaning upon the wals of your owne houſe? In vaine doe you ſeek to ſtop the ſtreames, while the Fountaines are open; turne your ſelves whither you will, bring your ſelves into what condition you can, nothing but peace and reconciliation with the God of all theſe judgements, can give you reſt in the day of Viſitation: You ſee what Variety of Plagues are in his hand: Changing of condition will doe no more to the avoiding of them, then a Sick mans turning himſelfe from one ſide of the bed to another; during his turning, he forgets his paine by ſtriving to move, being laid down againe, he findes his condition the ſame as before; this is the firſt thing, we are under various judgements, from which by our ſelves there is no deliverance.

The ſecond thing here expreſt,2. is the procuring cauſe of theſe various Judgements ſet downe, v. 4.

—becauſe of Manaſſeh ſonne of Hezekiah King of Judah, for that which he did in Jeruſalem.

The ſinnes of Manaſſeh filled the Epha of Judahs wickedneſſe,Zach. 5. 7.Zech 5:7 and cauſed the Talent of Lead to be laid on the mouth thereof. Oftentimes in the relation of his ſtory, doth the holy Ghoſt emphatically expreſſe this; that, For his ſinne Judah ſhould ſurely be deſtroyed, 2 Kings 21. 11. Yea when they had a little reviving under Joſiah, and the bowels of the Lord began to worke in compaſſion towards them; yet as it were, remembring the provocation of this Manaſſeh, he recals his thoughts of mercy,Eſt quaedam aemulatio divinae rei, & humanae, Tertul. Ap. 2 Kings 23. 26, 27. The diſpoſing of divine and humane things, is oftentimes very opoſite. God himſelfe proceeds with them in a diverſe diſpenſation: In the ſpirituall body the members offend and the head is puniſhed: The iniquity of us all did meet on him, Iſa. 53. In the civill politick body, the head offends and the members rue it; Manaſſeh ſins, and Judah muſt goe Captive.

Three things preſent themſelves for the Vindication of the p. 5equity of Gods righteous judgments, in the recompencing the ſins of the King upon the people.

1. The Concurrence and Influence of the Peoples power into their Rule and Government: They that ſet him up, may juſtly be called to anſwer for his miſcarriage. The Lord himſelfe had before made the ſole bottom of that Politicall Adminiſtration to be their owne wills. If thou wilt have a King after the manner of the Nation, Deut. 17. 14. 1 Sam. 8. 7. though for particulars, himſelfe (according to his ſupreame ſoveraignty) placed in many, by peculiar exemption, otherwiſe his providence was ſerved by their plenary conſent, or by ſuch diſpenſation of things as you have related, 1 Kings 16. 21, 22. Then were the people of Iſrael divided into two parts, halfe of the people followed Tibni the ſonne of Ginath to make him King, and halfe followed Omri: but the people that followed Omri prevailed againſt the people that followed Tibni; ſo Tibni dyed, and Omri reigned. Now they, who place men in authority to be Gods Vicegerents doe undertake to God for their deportment in that authority, and therefore may juſtly beare the ſad effects of their ſinfull miſcarriages.

2 Becauſe for feare of Manaſſe's cruelty, or to flatter him in his tyranny for their owne advantage, the greateſt part of the people had apoſtatized from the wayes and worſhip of Hezekiah, to comply with him in his ſinne. As at another time they willingly walked after the Commandement, Hoſ. 5. 11. And this is plainly expreſt, 2 Kings 21. 9. Manaſſeh ſeduced the people to doe more evil then the Nations. When Kings turne ſeducers, they ſeldome want good ſtore of followers: Now if the blinde leade the blinde, both will, and both juſtly may fall into the ditch. When Kings command unrighteous things, and people ſuite them with willing complyance, none doubts, but the deſtruction of them both is juſt and righteous. See verſ. 6. of this Chapter.

3. Becauſe the people by vertue of their retained▪ ſoveraignty, did not reſtraine him in his provoking wayes. So Zwinglius, Artic. 42. Qui non vetat, cum poteſt, jubet: When Saul would have put Jonathan to death, the people would not ſuffer him ſo to doe, but delivered Jonathan that he dyed not, p. 61 Sam. 14. When David purpoſed the reducing of the Arke, his ſpeech to the people was; If it pleaſe you, let us ſend abroad to our brethren every where, that they may aſſemble themſelves to us, and all the Congregation ſaid that they would doe ſo, because the thing was right in their eyes, 2 Chron. 13. 2. So they bargaine with Rehoboam about their ſubjection, upon condition of a moderate Rule, 1 Kings 12. By vertue of which power alſo they delivered Jeremiah from the Prophets and Prieſts that would have put him to death, Ier. 26. 16. And on this ground might juſtly feed on the fruit of their own neglected duty. See Bilſon of Obed. part 3. page 271.

Be it thus, or otherwiſe, by what way ſoever the people had their Intereſt therein; certaine it is, that for the ſinnes of Manaſſeh, one way or other, made their owne, they were deſtroyed: And therefore theſe things being written for our example, it cannot but be of great concernment to us, to know what were thoſe ſinnes which wrapt up the people of God in irrevocable deſtruction: Now theſe the holy Ghoſt fully manifeſteth in the ſtory of the life and reign of this Manaſſeh, and they may all be reduced unto 2. chiefe heads.

1. Falſe worſhip or ſuperſtition: He built high places, made Altars for Baal, and a Grove as did Ahab, 2 Kings 25. 2.

2. Cruelty: Hee ſhedde innocent blood very much, till hee had filled Jeruſalem with blood from one end of it to another, verſ. 16.

Whether this cruelty be to be aſcribed to his Tyranny in civill affaires, and ſo the blood ſhed, is called innocent, becauſe not of Malefactors, or to his perſecution, in ſubordination to his falſe worſhip inſtituted as before (as the Pope and his Adherents have devoured whole Nations in ordine ad ſpiritualia) is not apparent:See the Appendix at the end of this Sermon. but this is from hence and other places moſt evident; That ſuperſtition and perſecution, will-worſhip and tyranny are inſeparable concomitants.

Nebuchadnezzar ſets up his great Image, and the next news you heare, the Saints are in the furnace, Dan. 3. 20. You ſeldome ſee a fabricke of humane invented worſhip, but either the foundation or top-ſtone is laid in the blood of Gods people. The wiſdome (Religion, or way of worſhip) that is from above, is firſt pure, then peaceable, gentle, eaſie to be entreated, full of p. 7mercy and good fruits, without partiality, without hypocriſie, James 3. 17. when the other is earthly, ſenſuall, devilliſh, bringging along envying, ſtrife, contention, and every evill worke, verſ. 16. Perſecution and blood is the genuine product of all invented worſhip. I might from hence name, and purſue other Obſervations, but I ſhall only name one, and proceed.

When falſe worſhip with injuſtice by cruelty have poſſeſſed the Governours of a Nation,Obſer. and wrapt in the conſent of the greateſt part of the people; who have been acquainted with the mind of God, that People and Nation without unpreſidented mercy is obnoxious to remedileſſe ruine.

Thoſe two are the Bell and Dragon, that what by their actings, what by their deſervings, have ſwallowed that Ocean of blood which hath flowed from the veines of millions of millions ſlaine upon the face of the earth. Give mee the number of the witneſſes of Jeſus, Rev. 6. 9, 10.Rev 6:9Rev 6:10whoſe ſoules under the Altar cry for revenge againſt their falſe worſhipping murtherers, and the Tale of them, whoſe lives have been ſacrificed to the inſatiable Ambition and Tyranny of blood-thirſty Potentates, with the iſſues of Gods juſt vengeance on the ſons of men, for complyance in theſe two things, and you will have gathered in the whole Harveſt of blood, leaving but a few ſtragling gleanings upon other occaſions. And if theſe things have been ſound in England, and the preſent adminiſtration with ſincere humiliation, doe not runne croſſe to vnravell this cloſe woven webb of deſtruction, all thoughts of recovery will quickly be too late. And thus far, ſinne and providence drive on a parallel.

3. The inevitableneſſe of the deſolation threatned, and the inexorableneſſe of God in the execution of it, v. 1. is the third thing conſiderable: Though Moſes and Samuel ſtood before mee, yet my minde could not be toward this people.

Should I inſiſt upon this, it would draw me out unto Scripture evidences, of a Nations travelling in ſinne, beyond the line of Gods patience, and ſo not to be exempted from ruine: but inſtead thereof I ſhall make it a part of my daily ſupplications, that they may be to our enemies, if Gods enemies, and the interpretation of them to thoſe that hate us.

p. 8In briefe, the words containe an impoſſible ſuppoſition, and yet a Negation of the thing for whoſe ſake it is ſuppoſed: Moſes and Samuel were men, who in the dayes of their fleſh offered up ſtrong ſupplications, and averted many imminent judgements from a ſinfull people; As if the Lord ſhould ſay, All that I can doe in ſuch a caſe as this, I would grant at the interceſſion of Moſes and Samuel, or others interceding in their ſpirit and zeale; but now the ſtate of things is come to that paſſe, the time of Treaty being expired, the black flagge hung out, and the decrree having brought forth, Zeph. 2. 2. that upon their utmoſt intreaty it cannot, it ſhall not be reverſed.

There is a time when ſin growes ripe for ruine; Obſerv.For three tranſgreſſions and for foure the Lord will not turne away the iniquity of a people, Amos 1. 9. When the ſinne of the Amorites hath filled the cup of vengeance, they muſt drinke it, Gen. 15. 16. England under ſeverall Adminiſtrations of civill Government, hath fallen twice: yea thrice into Nation-deſtroying ſinnes; Providence hath once more given it another bottome; If you ſhould ſtumble (which the Lord avere) at the ſame blocke of impiety and cruelty, there is not another ſifting to be made to reſerve any graines from the ground; I doubt not but our three tranſgreſſions and foure will end in totall deſolation, the Lord be your guide, poor England lyeth at ſtake.

The greateſt difficulty that lyeth in bringing of totall deſtruction upon a ſinfull people is in the interpoſition of Moſes and Samuel;Obſerv. If Moſes would but have ſtood out of the gap, and let the Almighty goe, he had broken in upon the whole Hoſt of Iſrael, Exo. 32. 9, 10. And let it by the way be obſerved of the ſpirit of Samuel, that when the people of God were moſt exorbitant, he cryeth, as for me, God forbid that I ſhould ſinne againſt the Lord in ceaſing to pray for you, 1 Sam. 12. 23. Scarce anſwered by thoſe, who if their intereſt be no ſerved, or at beſt, their reaſon ſatisfied, will ſcarce yield a prayer for, yea powre out curſes againſt their choiſeſt Deliverers: The Lord lay it not to their charge; For us ſeeing that praying Deliverers are more prevalent then fighting Deliverers (it is though Moſes and Samuel, not Gideon and Sampſon, ſtood before me) as ſome decay, p. 9let us gather ſtrength in the Lord, that bee may have never the more reſt for their giving over, untill hee eſtabliſh mount Zyon a praiſe in the earth.

4. Come we now to the fourth thing in this Chapter; the Prophets ſtate and condition with the frame and deportment of his heart and ſpirit under theſe diſpenſations, and here we find him expreſſing two things of himſelfe.

1. What he found from others, v. 10.

2. What hee wreſtled withall in his owne ſpirit, v. 15, 16, 17, 18.

1. What he found from others, he telleth you, it was curſing and reproach, &c. I have neither lent on uſury, nor have men lent to me on uſury yet every one of them doth curſe me, v. 10.

Now this returne may be conſidered two wayes.

1. In it ſelfe, Every one (ſaith he) of this people curſe me.

2. In reference to his deportment: I have neither borrowed nor lent on uſury yet they curſe me.

From the First, Obſerve:

Inſtruments of Gods greateſt workes and glory, Obſ.are often times the chiefeſt objects of a profeſſing peoples curſes and revenges. The returne which Gods Labourers meet withall in this Generation, is in the number of thoſe things, whereof there is none new under the Sun. Men, that under God, deliver a Kingdom, may have the Kingdoms curſes for their paines.

When Moſes had brought the people of Iſrael out of Bondage, by that wonderfull and unparallel'd deliverance, being forced to appeare with the Lord for the deſtruction of Corah and his Aſſociates, who would have ſeduced the Congregation to its utter ruine, he receives at length this reward of all his travell, labour and paines, All the Congregation gathered themſelves againſt him and Aaron, laying murther and ſedition to their charge, telling them they had killed the people of the Lord, Numb. 16. 41, 42. A goodly reward for all their travels: If Gods workes doe not ſuite with the luſts, prejudices, and intereſts of men, they will labour to give his inſtruments the Devills wayes. Let not upright hearts ſink, becauſe they meet with thankleſſe men, Bona agere, & mala pati Chriſtianorum eſt. A man may have the bleſſing of God, and the curſe of a profeſſing p. 10people at the ſame time. Behold I and the Children wbom God hath given me, are for ſignes and for wonders in Iſrael, Iſa. 8. 15. Cum ab hominibus damnamur, Tert. Apol.à Deo abſolvimur: Mans condemnation and Gods abſolution, doe not ſeldome meet upon the ſame perſons, for the ſame things: If you labour to doe the worke of the Lord, pray think it not ſtrange, if among men, curſes be your reward and deteſtation your wages.

2. In reference to the Prophets deportment, he had neither lent nor had any lent to him upon uſury; he was free from blame among them, had no dealings with them, in thoſe things which are uſually attended with reproaches, as he ſhews by an inſtance in Uſuary, a thing that a long time hath heard very ill.

Men every way blameleſſe and to be embraced in their owne wayes are oftentimes abhorred and laden with curſes, Obſ.for following the Lord in his wayes. Bonus vir Cajus ſejus, ſed malus quia Chriſtianus; What precious men ſhould many be, would they let goe the work of God in this Generation? No advantage againſt them, but in the matter of their God, and that is enough to have them to the Lyons, Dan. 6. 5. He that might be honoured for compaſſing the ends ſuiting his owne Worldly Intereſt, and will cheerefully undergoe diſhonour for going beyond, to ſuit the deſigne of God, hath ſurely ſome impreſſion upon his ſpirit, that is from above.

2. You have the Prophets deportment, and the frame of his ſpirit during thoſe Tranſactions between the Lord and that ſinfull people: And this he holds out in many patheticall complaints, to be fainting, decaying, perplexed, weary of his burden, not knowing how to eaſe himſelfe, as you may ſee at large, v. 15, 16, 17, 18.

In darke and difficult diſpenſations of Providence, Obſ.Gods choiſeſt ſervants are oftentimes ready to faint under the burthen of them. How weary was David when he cryed out in ſuch a condition, O that I had wings like a Dove, for then would I flie away and be at reſt, Pſal. 55. 6. Long had he waited for a deſired iſſue of his perplexed ſtate, and had perhaps often times been fruſtrated of his hope of drawing to a period of his miſeries, and now finding one diſappointment to follow on the neck of p. 11another, he is weary and cries, What nothing, but this trouble and confuſion ſtill? Oh that I had wings like a Dove, a Ship to ſaile to a forraigne Nation (or the like) there to be at peace. In the like ſtrait another time, ſee what a miſerable concluſion he draws, of all his being exerciſed under the hand of God, Pſal. 73. 13. Verily I have clenſed my heart in VAINE, and wiſhed my hands in innocency; And againe, Pſal. 116. 11. He ſaith in the perturbation of his mind, All men are lyars: That all the promiſes, all the encouragements, which in his way he had received from God ſhould faile of their accompliſhment.

It is not with them, as it was with that wicked King of Iſrael, who being diſappointed of peace and del…verance in his owne time, crys out, This evill is of the Lord, why ſhould I waite upon him any longer, 2 Kings 16. 33. The ſeaſon of deliverance ſuited not his exp…ctation; therefore he quite throweth off the Lord and his protection. Not unlike many among our ſelves, whoſe deſires and expectations being not ſatisfied in the cloſing of our diſtractions, according to the way, which themſelves had framed for the Lord to walke in, are ready to caſt off his cauſe, his protection to comply with the enemies of his Name, Si Deus homini non placuerit, Deus non erit: But it may be obſerved, that deliverance came not to that people untill Jehoram was weary of waiting, and then inſtantly God gives it in; when God hath tyred the patience of corrupted men, he will ſpeak peace to them, that wait for him.

Thus is it not with the Saints of God, onelyonly being perplexed in their ſpirits, darke in their apprehenſions, and fainting in their ſtrength, they breake out oft times into paſſionate complaints (as Jeremy for a Cottage in the Wilderneſſe) but yet for the maine holding firme to the Lord: and the reaſons of this quailing are:

1. The weakneſſe of Faith, when the methods of God's proceedings are unfath mable to our apprehenſions; while men ſee the paths wherein the Lord walketh, they can follow him through ſome difficulties; but when that is hid from them, though Providence ſo ſhut up all other wayes, that it is impoſſible God ſhould be in them, yet if they cannot diſcerne (ſo proud p. 12are they) how he goeth in that wherein he is, they are ready to faint and give over. God is pleaſed ſometime to make darkneſſe his pavilion and his ſecret place, A fire devoures before him, and it is very tempeſtuous round about him, Pſal. 50. 3. When once God is attended with fire, darkneſſe, and tempeſt, becauſe we cannot ſo eaſily ſee him, we are ready to leave him: Now this the Lord uſually doth in the execution of his judgements, Thy righteouſneſſe is like the great Mountaines, thy judgements are a great deep, Pſal. 36. 6. His righteouſneſſe, his kindneſſe is like a great Mountaine, that is eaſie to be ſeen, a man cannot overlooke it, unleſſe he wilfully ſhut his eyes; But his Judgements are like the great Deepe; Who can look into the bottome of the Sea, or know what is done in the depths thereof? Gods works in their accompliſhment are oftentimes ſo unſuited to the reaſons and apprehenſions of men, that very many who have been ſtrong in deſires, and great in expectation of them, upon their bringing forth to light, have quite rejected and oppoſed them as none of his, becauſe diſtant from what they had framed to themſelves: It is evident from the Goſpel, that the people of the Jewes were full of expectation and longing for the great work of the comming of the Meſſias, juſt at the ſeaſon wherein he came, yet being come, becauſe not accommodated to their prae imaginations, they rejected him, as having neither forme nor comelineſſe in him to be deſired, Iſa. 53. 2. And the Prophet Amos telleth many, Who deſired the day of the Lord, that, that day ſhould be darkneſſe to them and not light, Amos 5. 18, 20. So in every Generation many deſirers of the accompliſhment of Gods work, are ſhaken off from any ſhare therein, by finding it unſuited to their reaſons and expectations.

Now when the Lord is pleaſed thus to walke in darkneſſe, many being not able to trace him in his diſpenſations, are ready to lye downe and ſink under the burden: David ſeemes to profeſſe, that he had nothing at ſuch a time to uphold him but this, that God muſt be there, or no where; I had ſaid (ſaith he) that it was in vaine to walke as I doe, but that I ſhould have condemned the generation of thy Children, Pſal. 73. 15. And truely God never leaves us without to much light, but p. 13that we may ſee clearly where he is not, and ſo by recounting particulars we may be rolled where he is, though his goings there be not ſo clear. Aske if God be in the Counſels of men, who ſeek themſelves, and in the ways of thoſe who make it their deſigne to ruine the Generation of the juſt. If you finde him there, ſeek no further; if not, let that give you light, to diſcerne, where hee makes his abode, that you turne not aſide to the flocks of Others.

2. A reducing the works of Providence to inbred Rules of our owne. But this I cannot purſue.

Be tender toward Fainters in difficult ſeaſons; Ʋſe.if they leave waiting on the Lord, becauſe the evill is of him, if they caſt in their Lot with the portion of the ungodly, they will in the end periſh in their Gainſaying: But as for ſuch, as what for want of light, what for want of faith, ſit downe and ſigh in darkneſſe, be not too haſty in laying further burdens on them: When firſt the Confederacy was entred into, by the Proteſtant Princes in Germany againſt Charles the fift, Luther himſelfe for a ſeaſon was bewildred, and knew not what to doe, untill being inſtructed in the fundamentall Laws of the Empire, he ſate downe fully in that undertaking, though the Lord gave it not the deſired iſſue, Sleid. Com. Lib. 8. Our Saviour Chriſt askes, If when becomes, hee ſhall finde faith on the earth, Luke 18. 8. It is his comming with the ſpirit of judgement and burning, a day of Tryall and Viſitation, he there ſpeaks of: Now what Faith ſhall he want, which will not be found in that day? Not the Faith of adherence to himſelfe for ſpirituall life and juſtification, but of actuall cloſing with him in the things he then doth; that ſhall be rare, many ſhall be ſtaggered, and faint in that day.

And thus by the ſeverall Heads of this Chapter, have I led you through the very ſtate and condition of this Nation at this Time.

Firſt, Variety of judgements are threatned to us, and incumbent on us, as in the firſt part. Secondly, of theſe, Falſew orſhip, Superſtition, Tyranny, and Cruelty lye in the bottome, as their procuring cauſes, which is the ſecond. Thirdly, Theſe if renewed under your hand, will certainely bring inevitable p. 14ruine upon the whole Nation, which is the third. Fourthly, All which, make many precious Hearts, what for want of light, what for want of Faith, to faile, and cry out, for the wings of a Dove, which is the fourth. I come in the fift place to Gods direction to you for the future, in this ſtate and condition, which being ſpread in diverſe Verſes as the Lord gives it to the Prophet, I ſhall meddle with no more of it, then is contained in the words, which at our entrance I read unto you.

Let them returne, &c.

In the words obſerve foure things,

1. Gods direction to the Prophet, and in him, to all, that doe his worke in ſuch a ſeaſon, as this deſcribe…: Let them returne to thee, returne not thou to them.

2. Their aſſiſtance and ſupportment in purſuance of that direction: I will make thee, to this people, a brazen fenced wall.

3. The oppoſition, with its ſucceſſe and iſſue, which in that way, they ſhould meet withall: They ſhall fight againſt thee, and ſhall not prevaile.

4. Their Conſolation and ſucceſſe from the preſence of the Lord: For I am with thee to deliver thee, &c.

1. There is Gods direction,

Many difficulties in this troubleſome ſeaſon, was the Prophet intricated withall: The people would not be prevailed with, to come up to the mind of God, they continuing in their ſtubbornneſſe, the Lord would not be prevailed with, to avert the threatned Deſolation; what now ſhall he doe? To ſtand out againſt the bnlke of the people ſuits not his earthly Intereſt; to couple with them, anſwers not the diſcharge of his Office; to wait upon them any longer, is fruitleſſe; to give up himſelfe to their ways comfortleſſe: Hence his complaints, hence his moanings. Better lye downe and ſink under the burden, then always to ſwim againſt the ſtreame of an unreformable multitude: In this ſtrait, the Lord comes in with his direction, Let them returne unto thee, &c. Keep thy ſtation, performe thy duty, comply not with the Children of Backſlyding. But what ever be the eſſue, if there be any cloſing wrought, let it be, by working them off from their wayes of Folly. All condeſcention on thy part, where the worke of God is to be p. 15done is in oppoſition to him; If they Return, embrace them freely; if not, doe thy duty conſtantly.

That which is ſpoken immediately to the Prophet, I ſhall hold out to All, Acting in the name and Authority of God, in this generall Propoſition.

Plauſible complyances of men in Authority,Obſ. with thoſe, againſt whom they are employed, are Treacherous contrivances againſt the God of Heaven, by whom they are employed.

If God be ſo provoked, that he curſeth him, who doth his worke negligently, what is he by them that do it Treacherouſly? when he gives a ſword into the hands of men, and they thruſt it into his owne Bowels, his Glory and Honour, thoſe things ſo deare to him? He that is intruſted with it, and dares not doe Juſtice on every one, that dares doe Injuſtice, is affraid of the creature, but makes very bold with the Creator.

Prov. 25. 2. It is the glory of God to conceale a thing, but it is the glory of a King to finde out a matter: That which God aimeth to be glorious in, to manifeſt his Attributes by, is the concealing and covering our Iniquities in Chriſt; but if the Magiſtrate will have glory, if he will not bring upon himſelfe Diſhonour by diſhonouring of God, he is to ſearch and finde out the Tranſgreſſions, with whoſe Cognizance he is entruſted, and to give unto them condigne Retribution. If the Lord curſe them, who come not forth to his helpe againſt the mighty, Judg. 5. 23. What is their due, who being called forth by him, doe yet helpe the mighty againſt him? For a man to take part with the Kingdomes Enemies is no ſmall crime; but for a Commisſion-Officer to runne from them by whom he is Commiſſionated, to take part with the Adverſary, is death without mercy: yet have not ſome in our dayes arrived at that ſtupendious Impudence, that when as private perſons they have declaimed againſt the Enemies of the Nation, and by that means got themſelves into Authority, they have made uſe of that Authority to comply with, and uphold thoſe, by an Oppoſition to whom, they got into their Authority? which is no leſſe then an Atheiſticall attempt to perſonate the Almighty, unto ſuch Iniquities as without his Appearance, they dare not owne: But he that juſtifieth the wicked, and condemneth the Juſt, are both p. 16an Abhomination to the Lord, Prov. 17. 15. and not only to the Lord, but to good men alſo; He that ſaith to the wicked, thou art Righteous, him ſhall the people curſe, Nations ſhall abhor him, Prov. 24. 24.

I ſpeake only as to the Generall (for mee let all particulers find mercy) with a ſad Remembrance of the late workings of things amongſt us, with thoſe vile ſordid compliances which grew upon the ſpirits of Magiſtrates and Miniſters with thoſe, whoſe Garments were died with the blood of Gods Saints and precious ones (as formerly they were called, for now theſe Names are become termes of reproach) and would this complying went alone, but Pretences and Accuſations muſt be found out againſt ſuch as fellow with them, when they begin to call darkeneſſe light, they will ere long call light darkneſs: by which meanes, our eyes have ſeen, men of their owne accord laying down the weapons werewith at firſt they fought againſt Oppoſers, and taking up them, which were uſed againſt themſelves, as hath happened more then once, to Pen-men both in our own, and our neighbour Nation. Now this Revolting from principles of Religion and Righteouſneſſe, to a complyance with any ſinfull way or perſon, is a Treacherous Oppoſition to the God of Heaven; for,

1. It cannot be done but by preferring the creature before the Creator, eſpecially in thoſe things which are the proximate cauſes of Deviation.

Two principall cauſes I have obſerved of this crooked walking.

1. Feare.

2. That Deſire of periſhing things, which hath a mixture of Covetouſneſſe and Ambition. The firſt maketh men wary, what they doe againſt men, the other maketh them weary of doing any thing for God, as whereby their ſordid ends are not like to be accompliſhed.

1. Feare: when once Magiſtrates begin to liſten after quid ſequitur's, and ſo to with-draw from doing good, for Feare of ſuffering evill, paths of wickedneſs are quickly returned unto, and the authority of God deſpiſed. Let this man goe, and take heed of Caeſar, John 19. 12. did more prevaile on Pilat's treacherous p. 17heart, then all the other clamours of the Jewes; yea, was not the whole Sanedrim ſwayed to deſperate villany, for feare the Romans ſhould come and take away their Kingdome? John 11. 48. When men begin once to diſtruſt that God will leave them in the bryars, to wreſtle it out themſelves (for unbeliefe lyeth at the bottome of carnall feare) they quickely turne themſelves to contrivances of their owne, for their owne ſafety, their owne proſperity, which commonly is by obliging thoſe unto them by compliances, in an oppoſition to whom they might oblige the Almighty to their aſſiſtance: ſurely they conclude hee wants either Truth or Power to ſupport them in his employment.

If a Prince ſhould ſend an Embaſſadour to a Forreigne State to treat about Peace, or to denounce War; who, when hee comes there, diſtruſting his Maſters Power to make good his undertaking, ſhould comply and winde up his Intereſt with them to whom he was ſent, ſuffering his Soveraign… errant to fall to the ground, would hee not be eſteemed as arrant a Traitor as ever lived? And yet though this be clipt coine among men, it is put upon the Lord every day as currant.

From this principle of carnall feare and unbeliefe, trembling for a man that ſhall dye, and the Son of man that ſhall be as graſſe, forgetting the Lord our maker, Iſa. 51. 12. are all thoſe prudential follies, which exerciſe the mindes of moſt men in authority, making them, eſpecially in times of difficulties, to regulate and ſquare all their proceedings, by what ſuites their owne ſafety and particular intereſts, counſelling, adviſing, working for themſelves, quite forgetting by whom they are entruſted, and whoſe buſineſſe they ſhould doe.

2. A deſire of periſhing things tempered with covetouſneſs and ambition: Hence was the ſparing of the fat Cattell, and of Agag by Saul, 1. Sam. 15. When thoſe two qualifications cloſe on any, they are diametrally oppoſed to that frame which of God is required in them, viz. That they ſhould be men fearing God, and hating covetouſneſſe: The firſt will goe far, being only a contrivance for ſafety; but if this latter take hold of any, being a conſultation to exalt themſelves, it quickly carryeth them beyond all bounds whatſoever. The Lord grant, p. 18that hereafter there may be no ſuch complaints in the Nation, or may be cauſeleſſe, as have been heretofore, viz. That wee have powred out our prayers, jeoparded our lives, waſted our eſtates, ſpent our blood, to ſerve the luſts and compaſſe the deſigns of ambitious ungodly men.

The many wayes whereby theſe things intrench upon the ſpirits of men, to byaſſe them from the paths of the Lord, I ſhall not inſiſt upon, it is enough that I have touched upon the obvious cauſes of deviation, and manifeſted them to be treacheries againſt the God of all Authority.

Be exhorted to beware of Relapſes, Ʋſe.with all their cauſes and inducements, and to be conſtant to the way of Righteouſneſſe, and …his I ſhall hold out unto you in two particulars.

1. Labour to recover others, even all that were ever diſtinguiſhed and called by the name of the Lord, from their late fearfull Returning to ſinfull Complyances with the Enemies of God and the Nation: I ſpeak not of mens Perſons, but of their wayes; For 3. yeares this people have been eminently ſicke of the folly of Back…ſliding, and without ſome ſpeciall Cordiall are like to periſh in it, as farre as I know.

Looke upon the eſtate of this People as they were differenced ſeven yeares agoe, ſo for ſome continuance, and as they are now, and you ſhall find in how many things we have returned to others, and not one inſtance to be given of their returne to us; that this may be clear take ſome partciulars.

1. In Words and Expreſſions, thoſe are index animi; turne them over and you may find what is in the whole Heart. Out of the Aboundance of the heart the mouth ſpeaketh. Now is not that Language, are not thoſe very Expresſions, which filled the mouths of the common Adverſaries onelyonly, grown alſo terms of Reproach upon the Tongues of men, that ſuffered ſometimes under them, and counted it their honour ſo to do? Hence that common Exprobation, A Parliament of Saints, an Army of Saints, and ſuch like D…ſions of Gods ways, now plentifull with them, who ſate ſometimes, and tooke ſweete counſell with us▪ Ah! had it not been more for the Honour of God, that we had kept our ſtation, untill others had come to us, ſo to have exalted the name and profeſſion of the Goſpel, then p. 19that we ſhould ſo return to them, as to joyne with them in making the paths of Chriſt a Reproach? Had it not beene better for us with Judah to continue Ruling with God, & to be faithfull with the Saints, Hoſ. 11. 12. then to ſtand in the Congregation of the mockers, and to ſit in the ſeate of the ſcornefull? What ſhall we ſay when the Saints of God are as ſignes and wonders to be ſpoken againſt in Iſrael? Iſa. 8. 18. Oh that men would remember how they have left their firſt ſtation; when themſelves uſe thoſe Reproaches unto others, which for the ſame cauſe themſelves formerly bare with comfort! It is bitterneſſe to conſider how the Goſpel is ſcandalized by this wofull Returne of Miniſters and People, by caſting Scripturall Expresſions by way of ſcorn, on thoſe, with whom they were ſometimes in the like kind Companions of Contempt. Surely in this we are Returned to them, and not they to us.

2. In Actions and thoſe,

1. Of Religion, not only in Opinion, but Practiſe alſo, are we here under a vile Returne. We are become the Lyons, and the very ſame thoughts entertained by us, againſt others, as were exerciſed towards our ſelves. Are not others as unworthy to live upon their native ſoile in our judgements, as we our ſelves in the judgements of them formerly over us? Are not groanes for liberty, by the warmth of favour, in a few yeares hatched into Attempts for Tyranny? and for Practiſe, what hold hath former ſuperſtition in obſerving dayes and times, laid hold upon the many of the People again, witneſs the late ſolemn ſuperſtition, and many things of the like nature.

2. For Civill things, the cloſing of ſo many, formerly otherwiſe engaged, with the adverſe party in the late Rebellion, with the luke warm deportment of others at the ſame time, is a ſufficient demonſtration of it; And may not the Lord juſtly complain of all this, what iniquity have you ſeene in mee, or my wayes, that you are gone farre from me, and walked after vanity, and are become vaine, Jer. 2. 4. Why have you changed your glory for that which doth not profit, verſ. 11. Have I beene a dry heath, or a barren wilderneſſe to you? Oh that men ſhould find no more ſweetneſs in following the Lambe under wonderfull protections, but that they ſhould thus turne aſide into every Wilderneſſe: p. 20What Indignity is this to the wayes of God? I could give you many Reaſons of it; but I have done, what I intended, a little hinted, that wee are a Returning People, that ſo you might be exhorted to help for a Recovery: and how ſhall that be?

2. By your owne keeping cloſe to the Paths of Righteouſneſſe; if you Returne not, others will look about again: This Breach, this evill is of you, within your own walls, was the fountaine of our Backeſliding. Would you be the Repairers of Breaches, the Reſtorers of Paths for men to walke in, doe theſe two things.

1. Turne not to the wayes of ſuch, as the Lord hath blaſted under your eyes, and theſe may be referred to 3. heads.

1. Oppresſion.

2. Selfe-ſeeking.

3. Contrivances for perſecution.

1. Oppresſion, how deteſtable a crime it is in the eyes of the Almighty, what effects it hath upon men, making wiſe men madde, Eccl. 7. 7. How frequently it cloſeth in the calamitous Ruine of the Oppreſſours themſelves, are things known to all. Whether it hath not been exerciſed in this Nation, both in Generall by unneceſſary Impoſitions, and in Particular by unwarrantable preſſures, let the mournfull cryes of all ſorts of People teſtifie. Should you now Return to ſuch wayes as theſe, would not the Anger of the Lord ſmoake againſt you? Make it I bſeech you your Deſigne to relieve the whole, by all meanes poſſible, and to relieve Particulars, yea even of the adverſe Party where too much overborn. Oh let it be conſidered by you, that it be not conſidered upon you. I know the things you are neceſſitated to, are not to be ſupported by the aire. It is only what is unneceſſary as to you, or inſupportable as to othes, that requires your ſpeedy Reforming; that ſo it may be ſaid of you as of Nehemiah, Chap. 5. 14, 15. And for Particulars (pray pardon my folly and boldneſs) I heartily deſire a Committee of your Honourable Houſe might ſit once a week, to relieve poor men that have been oppreſſed by men, ſometimes enjoying Parliamentary Authority.

2. Selfe-ſeeking, when men can be content to lay a Nation p. 21low, that they may ſet up themſelves upon the heapes and ruines thereof. Have not ſome ſought to advance themſelves under that power, which with the lives and blood of the People they have oppoſed? Seeming to be troubled at former things, not becauſe they were done, but becauſe they were not done by them. But innocent blood will be found a Tottering foundation for men to build their Honours, Greatneſſe, and Preferments upon. O returne not in this unto any. If men ſerve themſelves of the Nation, they muſt expect that the Nation will ſerve it ſelfe upon them. The beſt ſecurity you can poſſibly have that the People will performe their duty in obedience, is the witneſſe of your own conſciences, that you have diſcharged your duty towards them, in ſeeking their good, by your owne trouble, and not your owne advantages in their trouble. I doubt not but that in this, your practice makes the admonition a commendation, otherwiſe the word ſpoken, will certainly witneſſe againſt you.

3. Contrivances for perſecution, how were the hearts of all men hardned like the nether Mill-ſtone, and their thoughts did grinde blood and revenge againſt their Brethren! What colours, what pretences had men invented to prepare a way for the Rolling of their garments in the teares: yea blood of Chriſtians. The Lord ſo keep your ſpirits from a compliance herein, that with all the Bowe be not too much bent on the other ſide, which is not impoſſible.

Be there a Backſliding upon your ſpirit to theſe, or ſuch like things as theſe, the Lord will walke contrary to you, and were you as the Signet upon his hand, he would pluck you off.

2. Returne not to the open enemies of our peace: I could here inlarge my ſelfe to ſupport your ſpirits in the work mentioned, Job 29. 14, 15. but I muſt on to the following parts of my Text, and paſſe from the Direction given, to the Supportment, and Aſſiſtance promiſed. I will make thee to this people a brazen and a fenced Wall.

An implyed Objection, which the Prophet might put in, upon his charge to keep ſo cloſe to the rule of righteouſneſſe, is here removed. If I muſt thus abide by it, to execute whatſoever p. 22the Lord cals me out unto, not ſhrinking, nor ſtaggering at the greateſt undertakings, what will become of me in the iſſue? Will it not be deſtructive to ſtand out againſt a confirmed People? No, ſaith the Lord, it ſhall not be: I will make thee, &c.

God will certainly give in prevailing ſtrength, Obſ.and unconquerable defence unto Perſons conſtantly diſcharging the duties of Righteouſneſſe, eſpecially when undertaken in times of difficulty and oppoſition. I will make thee, &c. The like engagement to this you have, made to Ezekiel, Chap. 3, 8, 9. Neither was it ſo to the Prophets alone, but to Magiſtrates alſo when Joſhua undertook the Regency of Iſrael in a difficult time, he takes of his feare and Diffidence with this very incouragement, Joſh. 1. 5. He ſaith he will make them a Wall, the beſt defence againſt oppoſition, and that not a weake tottering Wall, that might eaſily be caſt downe, but a brazen wall, that muſt needs be impregnable: What Engines can poſſibly prevaile againſt a Wall of Braſſe? And to make it more ſecure, this brazen wall ſhall be fenced with all manner of fortifications, and ammunition; ſo that the verieſt Coward in the World, being behind ſuch a wall, may without dread or terrour apply himſelfe to that, which he findeth to doe. God will ſo ſecure the Inſtruments of his glory againſt a Backeſlyding people in holding up the wayes of his Truth and Righteouſneſſe, that all Attempts againſt them ſhall be vaine, and the moſt timorous ſpirit may be ſecure, Provided he goe not out of the Lords way; for if they be found beyond the Line, the brazen wall, they may eaſily be ſurprized. And indeed, who but a Foole would run from the ſhelter of a brazen wall, to hide himſelfe in a little ſtubble? And yet ſo doe all who runne to their owne wiſedome, from the moſt hazardous engagement that any of the wayes of God can poſſibly lead them unto. It is a ſure word, and for ever to be reſted upon, which the Lord gives in to Aſa, 2 Chron. 15. 2. The Lord is with you, while yee be with him: An unbiaſed Magiſtracy, ſhall never want Gods continued preſence: Very Jeroboam himſelfe receives a promiſe upon condition of cloſe walking with God in righteous adminiſtrations, of having an houſe built him like the houſe of p. 23David, 1 Kings 11. 38. What a wall was God to Moſes in that great undertaking of being inſtrumentall for the delivery of Iſrael from a bondage and ſlavery of foure hundred yeares continuance: Pharoah was againſt him whom he had deprived of his Soveraignty and dominion over the People: and what a provocation the depriving of Soveraignty is unto Potentates, needs no demonſtration: To the corruption of nature which inclines to Heights and exaltations, in imitation of the fountaine whence is flowes; they have alſo the corruption of ſtate and condition, which hath alwayes enclined to Abſoluteneſſe and Tyranny: All Egypt was againſt him, as being by him viſibly deſtroyed, waſted, ſpoyled, robbed, and at length ſmitten in the Apple of the eye, by the loſſe of their firſt borne; and if this be not enough, that the King and People, whom he oppoſed were his enemies, the very People, for whoſe ſakes he ſet himſele to oppoſe the others, they alſo riſe up againſt him, yea ſeek to deſtroy him; one time they appeale to God for Juſtice againſt him, Exod. 5. 21. The Lord looke upon you and judge. They appeale to the righteous God to witneſſe, that he had not fulfilled what he promiſed them, to wit, Liberty, Safety, and freedome from oppreſſion, but that rather by his meanes their Burdens were encreaſed: And in this they were ſo confident (like ſome amongſt us) that they appealed unto God for the equity of their complaints. Afterward being reduced to a ſtrait, ſuch as they could not ſee how poſſibly they ſhould be extricated from, without utter ruine (like our preſent condition in the apprehenſion of ſome) they cry out upon him for the whole deſigne of bringing them into the Wilderneſſe, and affirme poſitively, that though they had periſhed in their former ſlavery, it had been better for them, then to have followed him in this new and dangerous engagement,Calv. in Num. Cap. 4. Ex. 14. 11, 12, 13. That Generation being (as Calvin obſerves) ſo inured to bondage, that they were altogether unfit to beare with the workings and pangs of their approaching Liberty. Afterwards, doe they want drink? Moſes is the cauſe; did they want meate? this Moſes would ſtarve them, Exod. 15. 24. and 16. 7. He could not let them alone by the Fleſh-pots of Egypt, for this they are ready to ſtone him, p. 24Exod. 17. 3. At this day, have we too much Raine, or too ſhort a Harveſt, it is laid on the ſhoulders of the preſent Government. It was no otherwiſe of old. At length this People came to that height, as being frightened by the oppoſition, they heard of, and framed to themſelves in that place whether Moſes would carry them, that they preſently enter into a conſpiracy and revolt, conſulting to caſt off his Government, and choſe new Commanders, and with a violent hand to returne to their former condition, Numb. 14. 4. an attempt as frequent at fruitleſſe among our ſelves. When this would not doe, at length upon the occaſion of taking off Corah and his company, they aſſemble themſelves together, and lay (not impriſonment but) murder to his charge, and that of the people of the Lord, Numb. 16. 41. Now what was the iſſue of all thoſe oppoſitions? What effect had they? How did the power of Pharoah, the Revenge of Egipt, the backſliding of Iſrael prevaile? Why God made this one Moſes a fenced brazen wall to them All, he was never in the leaſt meaſure prevailed againſt; ſo long as he was with God, God was with him, no matter who was againſt him.

One thing onelyonly would I commend to your conſiderations, viz. That this Moſes, thus preſerved, thus delivered, thus protected, falling into one Deviation, in one thing, from cloſe following the Lord, was taken off from enjoying the cloſure and fruit of all his labour, Numb. 20. 12. Otherwiſe he followed the Lord in a difficult ſeaſon, and did not want unconquerable ſupportment: Take heed of the ſmalleſt turning aſide from God: Oh looſe not the fruit of all your labour for ſelfe; for a luſt, or any thing that may turne you aſide.

Now the Lord will doe this,

1. Becauſe of his owne Engagement.

2. For our Incouragement.

1. Becauſe of his owne Engagement, and that is two fold,

1. Of Truth and Fidelity.

2. Of Honour and Glory.

1. His Truth and Veracity is ingaged in it. Thoſe that honour him he will honour, 1 Sam. 2. 30. If men honour him with Obedience, he will honour them with preſervation: He will p. 25be with them while they are with him, 2 Chron. 15. 2. While they are with him in conſtancy of duty, he will be with them to keep them in ſafety, He will never leave them nor forſake them, Joſh. 1. 5. No weapon that is framed againſt them ſhall proſper, Iſa. 54. 17. Now God is never as the waters that faile to any that upon his ingagements waite for him; he will not ſhame the faces of them that put their truſt in him. Why ſhould our unbeleeving ſpirits charge that upon the God of Truth, which wee dare not impute to a man that is a worme, a lyar? Will a man faile in his ingagement unto him, who upon that ingagement undertakes a difficult imployment for his ſake? The truth is, it is either want of ſincerity in our working, or want of faith in dependance, that makes us at any time come ſhort of the utmoſt tittle, that is in any of the Lords engagements.

1. We want ſincerity, and doe the Lords work, but with our owne aimes and ends, like Jehu; no wonder, if we be left to our ſelves for our wages and defence.

2. We want Faith alſo in the Lords worke, turne to our owne counſels for ſupportment; no marvell, if we come ſhort of aſſiſtance; If we will not beleeve we ſhall not be eſtabliſhed.

Looke to ſinceritie in working, and faith in dependance, Gods truth and fidelity will carry him out to give you inconquerable ſupportment: Deflexion from theſe, will be your deſtruction: You that are working on a new Bottome, worke alſo on new principles, put not new Wine into old Bottles, new deſignes into old Hearts.

Secondly, He is engaged in point of Honour, if they miſcarry in his way, What will he doe for his great name? Yea ſo tender is the Lord herein of his Glory, that when he hath been exceedingly provoked to remove men out of his preſence yet becauſe they have been called by his Name, and have viſibly held forth a following after him, he would not ſuffer them to be trodden downe, left the enemy ſhould exalt themſelves, and ſay, Where is now their God? They ſhall not take from him the honour of former Deliverances and protections: In ſuch a Nation as this, if the Lord now upon manifold provocations ſhould give up Parliament, People, Army to calamity, p. 26and ruine, would not the Glory of former counſels, ſucceſſes, deliverances, be utterly loſt? would not men ſay it was not the Lord, but chance that happened to them?

2. For our Encouragement, the wayes of GOD are oftentimes attended with ſo many difficulties, ſo much Oppoſition, that they muſt be imbraced meerly becauſe his; no other motive in the World can ſuit them to us. I meane for ſuch as keep them immixed from their owne carnall and corrupt Intereſts: Now becauſe the Lord will not take off the hardſhip and difficulty of them, leaſt he ſhould not have the Honour of carrying on his work, againſt tumultuating oppoſition, hee ſecures poore weaklings of comfortable aſſiſtance, and anſwerable ſucceſſe, leſt his worke ſhould be wholy neglected. It is true, the Lord as our ſoveraigne Maſter may juſtly require a cloſe labouring in all his wayes, without the leaſt ſweetning endearments put upon them, onelyonly as they are his whoſe we are, who hath a dominion over us: But yet as a a tender Father, in which relation he delights to exerciſe his will towards his owne in Chriſt, Hee pittieth our infirmities, knowing that we are but duſt: and therefore to invite us into the darke, into ways labourſome and toyleſome to fleſh and blood, he gives us in this ſecurity, that we ſhall be as a fenced brazen wall to the oppoſing ſons of men.

To diſcover the Vanity and Folly of all oppoſition to men called forth of God to doe his worke,Ʋſe. 1. and walking in his wayes; would you not thinke him mad, that ſhould ſtrike with his fiſt, and run with his head againſt a fenced brazen wall to caſt it downe? Is he like to have any ſucceſſe, but the battering of his fleſh, and the beating out of his braines? What doe the waves obtaine by daſhing themſelves with noiſe and dread againſt a rocke, but their owne beating to peeces? What prevailes a man by ſhooting his arrows againſt the Skie, but a returne upon his owne head? Nor is the moſt powerfull oppoſition to the ways of God, like to meet with better ſucceſſe: God looks no otherwiſe upon Oppoſers, then you would do upon a man attempting to thruſt downe a fenced brazen wall with his fingers. Therefore it is ſaid, that in their proudeſt attempts, ſtrongeſt aſſaults, deepeſt counſels, combinations, and p. 27aſſociations, he laughs them to ſcorne, derides their folly, contemns their fury, lets them ſweat in vaine, untill their day become, Pſal. 2. How birthleſſe in our owne, as other Generations have been their ſwelling conceptions? What then is it that prevailes upon men to break through ſo many diſappointments againſt the Lord, as they doe? Doubtleſſe that of Iſa. 23. 9. Surely the Lord of Hoſts hath a purpoſe to ſtaine the pride of all glory, to bring into contempt all the honourable of the earth. God gives up men unto it, that he may leave no earthly glory or honour without pollution or contempt: And therefore hath Oppoſition in our dayes, been turned upon ſo many hands, that God might leave no glory without contempt: Yet with this difference, that if the Lord will owne them, he will recover them from their oppoſition, as hath happened of late to the Miniſtry of one, and will happen ere long to the Miniſtry of another Nation; when the Lord hath a little ſtain'd the pride of their glory; they ſhall bee brought home againe by the ſpirit of judgement and burning: but if he owne them not, they ſhall periſh under the oppoſition. And when it hath been wheeled about on all ſorts of men, the End will be.

Be wiſe now therefore O yee Rulers, Ʋſe. 2.be Inſtructed yee that are Judges of the earth, ſerve the Lord with feare, and rejoyce with trembling, Pſalm 2. 10, 11. See whence your Asſiſtance commeth; ſee where lye the …s of your ſalvation, and ſay, Aſhur ſhall not ſave us, we will not ride upon horſes, neither will we ſay any more to the workes of our hands, yee are our Gods, for in thee the fatherleſſe findeth mercy, Hoſ. 14. 3. It is God alone who is a Sunne and a Shield: his wayes doe good to the upright in heart. Behold, here is a way to encompaſſe England with a brazen wall: let the Rulers of it walke in right wayes, with upright Hearts. Others have beene carefull to preſerve the people to them, and the City to them, oh be you careful to preſerve your God unto you; he alone can make you a fenced wall; if he departs, your wall departs, your ſhade departs. Give me leave to inſiſt a little on one particular, which I chooſe out among many others: When God leades out his people to any great things, the Angel of his preſence is ſtill among them: p. 28ſee at large Exod. 23. 20, 21, 22. The Angel of the Covenant, in whom is the name of God, that hath power of pardoning or retaining Tranſgreſſions, Jeſus Chriſt, the Angel that redeemeth his out of all their troubles, Gen. 48. 16. hee is in the middeſt of them, and amongſt them; And God gives this ſpeciall Caution if we would have his Aſſiſtance, that we ſhould beware of him, and obey him, and provoke him not: Would you then have Gods Aſſiſtance continued, take heed of provoking the Angel of his preſence: provoke him not by ſlighting of his wayes, provoke him not by contemning his Ordinances; if you leave him to deale for himſelfe,See the Appendix about Tolleration. he will leave you to ſhift for your ſelves: what though his followers are at ſome difference (the beſt knowing but in part) about the Adminiſtration of ſome things in his Kingdome; the Envious one having alſo ſown ſome bitter ſeeds of perſecution, ſtrife, envy, and contention among them? what though ſome poor creatures are captivated by Sathan, the Prince of Pride, to a contempt of all his Ordinances, whoſe ſoules I hope the Lord will one day free from the ſnare of the Devill? yet I pray give me leave (it is no time to conteſt, or diſpute it) to beare witneſſe in the behalfe of my Maſter to this one Truth, that if by your owne perſonall practiſe and obſervance, your Protection, Countenance, Authority, Laws, you doe not aſſert, maintaine, uphold the order of the Goſpel, and Adminiſtration of the Ordinances of Chriſt, notwithſtanding the noiſe and clamours of Novell fancies, which like Jonah's gourd have ſprung up in a night, and will wither in a day, you will be forſaken by the Angel of Gods preſence, and you wil become an aſtoniſhment to all the Inhabitants of the Earth: and herein I do not ſpeak as one haeſitating or dubious, but poſitively aſſert it, as the known mind of God, and whereof he wil not ſuffer any long to doubt, Pſalm 2. ult.

Strengthen the weake hands, Ʋſe 3.and confirme the feeble knees, ſay to them that are of a fearefull heart, be ſtrong, feare not, behold your God will come with vengeance, even your God with a recompence, he will come and ſave you, Iſa. 35. 3, 4. Let the moſt weak and fearful, the fainting heart, the trembling ſpirit, and the doubting mind know, that full and plenary ſecurity, perfect p. 29peace attends the upright in the wayes of God. You that are in Gods way, doe Gods worke, and take this cordiall for all your diſtempers, return not to former provoking wayes, and he will make you a fenced brazen wall.

And ſo I come to the third thing, which I propoſed to conſider, the Oppoſition, which men cleaving to the Lord in all his ways ſhal find, with the iſſue and ſucceſs of it, They ſhal fight againſt thee, but ſhall not prevaile.

The words may be conſidered either as a Prediction depending on Gods praeſcience, of what will be, or a Commination from his juſt Judgement, of what ſhall be.

In the firſt ſence the Lord tells the Prophet, from the corruption, apoſtacy, ſtubbornneſſe of that People what would come to paſſe. In the 2^d, what for their ſins and provocations, by his juſt judgement ſhould come to paſſe. Time will not allow me to handle the words in both Acceptations: wherefore I ſhall take up the latter only, viz. that it is a Commination of what ſhall be for the further miſery of that wretched People, they ſhall Judicially be given up to a fighting againſt him.

God oftentimes gives up a ſinfull People to a fruitleſſe contention, Obſ.and fighting with their only ſupporters, and meanes of deliverance. They ſhall, &c. Jeremiah had laboured with God for them, and with them for God, that if poſſible peace being made they might be delivered, and to conſummate their ſins, they are given up to fight againſt him.

I cannot now inſiſt upon particular inſtances, conſult the Hiſtory of the Church in all Ages, you ſhall find it continually upon all occaſions verified. From the Iſraelites oppoſing Moſes, to the Ephraimites conteſt with Jephte, the rejecting of Samuel, and ſo on to the Kings of the earth, giving their power to the Beaſt to wage Warre with the Lamb, with the Inhabitants of the World combining againſt the witneſſes of Chriſt, is this Aſſertion held out. In following ſtory, no ſooner did any Plague or Judgement breake out againſt the Roman Empire, but inſtantly, Chriſtianos ad Leones, their fury muſt be ſpent upon them, who were the onelyonly ſupporters of it from irrecoverable ruine. Now the Lord doth this,

p. 301. To Seale up a ſinfull Peoples deſtruction. Elie's Sonnes hearkened not, becauſe the Lord would ſlay them, 1 Sam. 2. 25. When God intends Ruine to a people, they ſhall walk in wayes, that tend thereunto: Now is their a readier way for a man to have a houſe on his head, then by pulling away the Pillars whereby it is ſupported? If by Moſes ſtanding in the Gap, the fury of the Lord be turned away, certainely if the people contend to remove him, their deſolation ſleepeth not. When therefore the Lord intends to lay Cities waſt without Inhabitant, and houſes without men, to make a Land utterly deſolate, the way of its accompliſhment is by making the hearts of the People fat, and their eares heavy, and ſhutting their eyes that they ſhould not ſee, and attend to the meanes of their recovery, Iſa. 6. 10, 11. So gathering in his peace and mercies from a provoking people, Jer. 16. 15.

2. To manifeſt his owne power and ſoveraignty in maintaining a ſmall handfull, oftimes a few ſingle perſons, a Moſes, a Samuel, two Witneſſes againſt the oppoſing rage of a hardned multitude. If thoſe who undertake his worke and buſineſſe in their ſeverall Generations, ſhould have withall, the concurrent obedience and aſſiſtance of others, whoſe good is intended, neither would his name be ſo ſeen, nor his wayes ſo honoured, as now, when he beares them up againſt all oppoſition. Had not the people of this Land been given up (many of them) to fight againſt the Deliverers of the Nation, and were it not ſo with them even at this time, how darke would have been the workings of Providence, which now by wreſtling through all oppoſition are ſo conſpicuous and cleare. When then a People, or any part of a people, have made themſelves unworthy of the good things intended to be accompliſhed by the Inſtruments of righteouſneſſe and peace, the Lord will blow upon their waves, that with rage and fury, they ſhall daſh themſelves againſt them, whom he will ſtrengthen with the munition of Rocks, not to be prevailed againſt. So that Gods glory and their owne ruine, lye at the bottome of this cloſe working of providence, in giving up a ſinfull People to a fruitleſſe contending, with their owne Deliverers, if ever they be delivered.

p. 31But is not a Peoples contending with the Inſtruments,Obj. by whom God worketh amongſt them, and for them, a ſin and provocation to the eyes of his glory? How then can the Lord be ſaid to give them up unto it?

Avoyding all Scholaſticall diſcourſes, Anſw.as unſuited to the work of this day; I ſhall briefly give in, unto you, how this is a ſinfull thing, yet ſinners given up unto it, without the leaſt extenuation of their guilt, or colour for charge on the juſtice and goodneſſe of God.

1. Then to give up men unto a thing in it ſelfe ſinfull, is no more, but ſo to diſpoſe and order things, that ſinners may exerciſe and draw out their ſinfull principles, in ſuch a way. This that the Lord doth, the Scripture is full of examples, and hath Teſtimonies innumerable: That herein the Holy one of Iſrael, it no wayes Co-partner with the guilt of the ſonnes of men, will appeare by obſerving the difference of theſe ſeverall Agents in theſe four things.

1. The Principle, by which they worke.

2. The Rule, by which they proceed.

3. The Meanes, which they uſe.

4. The End at which they aime.

1. The Principle of operation in God is his owne Soveraigne will, and good pleaſure. Hee doth what ever hee pleaſeth, Pſal. 115. 3. He ſaith his purpoſe ſhall ſtand, and hee will doe all his PLEASƲRE, Iſa. 46. 10. He hath mercy on whom be WILL have mercy, and whom hee WILL he hardneth, Rom. 9. 13. Giving no account OF HIS MATTERS, Job. 33. 18. This our Saviour rendereth as the onelyonly Principle and reaſon of his hidden operations: O Father ſo it ſeemed good in thy ſight, Matth. 11. 26. His Soveraignty in doing what he will with his owne, as the Potter with his clay, is the riſe of his operations: So that what ever he doth, who can ſay unto him, what doeſt thou, Job 9. 12. Shall the thing formed ſay to him that formed it, why haſt thou made mee thus? Rom. 9. 20. And hence two things will follow.

1. That what he doth, is juſt, and righteous, for ſo muſt all acts of ſupreame and abſolute dominion be.

2. That he can be Author of nothing, but what hath exiſtence p. 32and being in it ſelfe, for he workes as the Fountaine of Beings. This ſin hath not. So that though every action, whether good or bad, receives its ſpecification from the working of Providence, and to that, is their exiſtence in their ſeverall kinds, to be Aſcribed, yet an evill action, in the evilneſſe of it, depends not upon Divine concourſe and influence, for good and evill make not ſundry kinds of Actions, but only a diſtinction of a Subject in reſpect of its Adjuncts and Accidents.

But now the Principle of operation in man, is Nature vitiated and corrupted: I ſay Nature, not that he worketh naturally, being a free Agent, but that theſe faculties, will and underſtanding, which are the principles of Operation are in nature corrupted, and from thence can nothing flow but evill: An evill tree bringeth forth evill fruit: Men doe not gather Figs from Thiſtles: A bitter fountaine ſends not forth ſweet Waters: Who can bring a cleane thing out of an uncleane? If the fountaine be poiſoned, can the ſtreames be wholeſome? What can you expect of light and truth from a minde poſſeſt with vanity and darkneſſe? What from a will averted from the chiefeſt good, and fixt upon preſent appearances? What from an heart, the figment of whoſe imagination is onelyonly evill?

2. Conſider the difference in the Rule of operation: Every thing that workes hath a Rule worke by, this is called a Law. In that thing which to man is ſinfull, God worketh as it is a thing onelyonly, Man as it is a ſinfull thing: And how ſo? Why every ones ſin is his Aberration from his Rule of operation or working. foreign, is aberrare a ſcopo. To ſin, is, not to collime aright at the end propoſed; foreign is a moſt exact definition of it: Irregularity is its forme, if it may be ſaid to have a Forme: a Privations forme, is deformity. Looke then in any Action, wherein an Agent exorbitates from its Rule, that is ſin: Now what is Gods rule in operation? His owne infinite wiſe will alone; he takes neither Motive, riſe, nor occaſion for any internall acts, from any thing without himſelfe; hee doth what ever hee pleaſeth, Pſal. 115. 3. He worketh all things according to the counſell of p. 33his owne will, Epheſ. 1. 11. That is his owne Law of operation, and the Rule of righteouſneſſe unto others: working then agreeably to his owne will, which he alwayes muſt doe, he is free from the obliquity of any action. What now is the Rule of the Sonnes of men? Why the revealed will of God; Revealed things belong to us that we may doe them, Deut. 29. 29. Gods revealed will is the rule of our walking; our working; what ever ſuits not, anſwers not this, is Evill. Sinne is the tranſgreſſion of the Law, 1 John 3. 4. Here then comes in the deformity, the obliquity, the at axy of any thing, God workes and man worketh; thoſe Agents, have ſeverall rules. God workes according to his rule, hence the action is good, as an Action: Man deviates from his rule, hence it is ſinfull in reſpect of its qualifications and Adjuncts. Man writes faire letters, upon a wet paper, and they run all into one blot, not the skill of the Scribe, but the defect in the Paper is the cauſe of the deformity: he that makes a lame Horſe goe, is the cauſe of his going, but the defect in his joynts, is the cauſe of his going lame: The Sunne exhales a ſteame from the Dunghill, the Sunne is the cauſe of the exhalation, but the Dunghill of the unwholeſome ſavour. The firſt cauſe is the proper cauſe of a things being, but the ſecond of its being Evill.

3. Conſider the ſeverall operations and actings of God and Man: for inſtance in a rebellious peoples fighting againſt their Helpers under him.

Now the Acts of God herein may be referred to ſix heads.

1. A continuance of the creatures being and life; Ʋpholding him by the word of his power, Heb. 1. 3. When he might take him off in a moment: Enduring them with much long ſuffering, Rom. 9. 22. When he might cut him off as he did she oppoſers of Elijah, with fire from heaven, 2 Kings 1. 12.

2. A continuance of power of operation to them, when he could make their hands to wither like Jeroboams, when they goe about to ſtrike, 1 Kings 13. 4. Or their hearts, to dye within them like Nabals, when they intend to be Churliſh, 1 Sam. 25. 37. but he raiſeth them up, or makes them to ſtand, that they may oppoſe, Rom. 9. 11.

3. Laying before them a ſuitable object for the drawing forth p. 34their corruption unto oppoſition, giving them ſuch Helpers as ſhall in many things croſſe their luſts, exaſperate them, thereunto; as Elijab a man of fiery zeale, for a lukewarme Ahab.

4. Withholding from them that effectuall grace, by which alone that ſin might be avoided; a not actually keeping them from that ſin by the might of his ſpirit and grace; that alone is effectuall grace, which is actuall; he ſuffers them to walke in their owne wayes:

And this the Lord may doe,

Firſt, in reſpect of them, Judicially, they deſerve to be forſaken, Ahab is left to fill up the meaſure of his iniquities, add iniquity to iniquity, Pſal. 69. 27.

Secondly, In reſpect of himſelfe, by way of Soveraignety, doing what he will with his owne, hardening whom hee will, Rom. 9. 15.

5. He poſitively ſends upon their underſtandings that, which the Scripture ſets out under the termes of blindneſſe, darkeneſſe, folly, deluſion, ſlumber, a ſpirit of giddineſſe, and the like; the places are too many to rehearſe. What ſecret actings in, and upon the minds of men, what diſturbing of their adviſes, what mingling of corrupt affections with falſe carnall reaſonings, what givings up to the power of darkneſſe, in Satan the Prince thereof, this judiciall act doth containe, I cannot inſiſt upon: Let it ſuffice, God will not helpe them, to diſcern, yea he will cauſe that they ſhall not diſcerne but hide from their eyes the things that concerne their peace, and ſo give them up to contend with their onelyonly Helpers.

6. Suitably, upon the will and affections he hath ſeverall acts; obfirming the one, in corruption, and giving up the other to vileneſſe, Rom. 1. 24, 26. Untill the heart become throughly hardened, and the conſcience ſeared: Not forcing the one, but leaving it to follow the Judgement of practicall reaſon, which being a blind, yea a blinded guide, whither can it lead a blind Follower, but into the ditch? Not defiling the other with infuſed ſenſuality, but provoking them to act according to inbred, native corruption, and by ſuffering frequent vile actings to confirme them in wayes of vileneſſe.

p. 35Take an inſtance of the whole; God gives Helpers and Deliverers to a ſinfull people, becauſe of their provocations, ſome or all of them ſhall not taſte of the Deliverance, by them to be procured; wherefore though he ſuſtaines their lives in being, whereby they might have opportunity to know his minde, and their owne peace, yet he gives them a power to contend with their Helpers, cauſing their helpers to act ſuch things, as under conſideration of circumſtances, ſhall exceedingly provoke theſes ſinners: Being ſo exaſperated and provoked, the Lord who is free in all his diſpenſations, refuſeth to make out to them that healing grace, whereby they might be kept from a ſinfull oppoſition: Yea being juſtly provoked, and reſolved that they ſhall not taſte of the plenty to come, he makes them fooliſh and giddy in their reaſonings and counſels, blinds them in their underſtandings, that they ſhall not be able to diſcerne plaine and evident things, tending to their owne good, but in all their wayes, ſhall erre like a drunken man in his vomit; whence that they may not be recovered, becauſe he will deſtroy them, he gives in hardneſſe and obſtinacy upon their hearts and ſpirits, leaving them to ſuitable affections, to contend for their owne ruine.

Now what are the wayes and methods of ſinfull mans working in ſuch an oppoſition, would be too long for me to declare; what prejudices are erected, what luſts purſued, what corrupt Intereſts acted, and followed; how ſelfe is honoured, what falſe pretences coyned, how God is ſleighted, if I ſhould goe about to lay open, I muſt looke into the Hell of theſe times, then which nothing can be more loathſome and abhominable: Let it ſuffice, that ſinfull ſelfe, ſinfull luſts, ſinfull prejudices, ſinfull blindneſſe, ſinfull carnall feares, ſinfull corrupt intereſts, ſinfull fleſhly reaſonings, ſinfull paſſions, and vile affections doe all concur in ſuch a work, are all woven up together in ſuch a Web.

4. See the diſtance of their aimes, God's aime is onelyonly the manifeſtation of his owne Glory (then which nothing but himſelfe is ſo infinitely good, nothing ſo righteous that it ſhould be) and this by the way of goodneſſe and ſeverity, Rom. 11. 22. Goodneſſe in faithfulneſſe and mercy, preſerving p. 36his, who are oppoſed, whereby his Glory is exceedingly advanced: Severity towards the Oppoſers, that by a ſinfull curſed oppoſition, they may fill up the meaſure of their iniquities, and receive this at the hand of the Lord, that they lye down in ſorrow, wherin alſo he is glorious.

God forbid, that I ſhould ſpeak this, of all, that for any time, or under any temptation may be carryed to an oppoſition in any kind, or degree to the inſtruments of Gods glory amongſt them: Many for a ſeaſon may doe it, and yet belong to God, who ſhall be recovered in due time: It is onelyonly of men given up, forſaken, oppoſing all the Appearances of God with his Saints and people in all his wayes, of whom I ſpeak.

Now what are the ends of this Generation of Fighters againſt this brazen wall, and how diſtant from thoſe of the Lords? They conſult to caſt him downe from his excellency, whom God will exalt, Pſal. 62. 4. They thinke not as the Lord, neither doth their heart meane ſo, but it is in their heart to deſtroy and to cut off, Iſa. 10. 7. To ſatisfie their owne corrupt luſts, ambition, avarice▪ revenge, ſuperſtition, contempt of Gods people, becauſe his, hatred of the yoak of the LORD, fleſhly Intereſts; even for theſe and ſuch like Ends as theſe, is their undertaking.

Thus though there be a concurrence of God and Man in the ſame thing, yet conſidering the diſtance of their Principles, Rules, Actings, and Ends; It is apparent that Man doth ſinfully, what the Lord doth judicially; which being an anſwer to the former Objection, I returne to give in ſome Ʋſes to the Point.

Let men,Ʋſe 1. conſtant, ſincere, upright in the wayes of God, eſpecially in difficult times know, what they are to expect from many, yea the moſt of the Generation, whoſe good they intend, and among whom they live; Oppoſition and fighting is like to be their Lot, and that not onelyonly it will be ſo becauſe of mens luſts, corruptions, prejudices, but alſo it ſhall be ſo from Gods righteous Judgements againſt a ſtubborne people: They harden their hearts that it may be ſo to compaſſe their ends, and God heardens their hearts that it ſhall be ſo to bring p. 37about his aimes: They will doe it to execute their revenge upon others, They ſhall doe it to execute Gods vengeance upon themſelves. This may be for conſolation, that in their contending there is nothing but the wrath of man againſt them, whom they oppoſe (which God will reſtraine, or cauſe it to turne to his praiſe) but there is the wrath of God againſt themſelves, which who can beare? This then let all expect, who engage their hearts to God, and follow the Lambe whither ever he goeth.

Men walking in the ſyncerity of their hearts are very apt to conceive that all Sheaves ſhould bow to theirs, that all men ſhould cry Grace, Grace, to their proceedings: Why ſhould any oppoſe? Quid meruere? Alas! the more upright they are, the fitter for the Lord by them to breake a Gainſaying people: Let men keep cloſe to thoſe wayes of God whereto protection is annexed, and let not their hearts faile them becauſe of the people of the Land; the ſtorme of their fury will be like the plague of Haile in Egipt, it ſmote onelyonly the Cattel that were in the field; thoſe, who upon the word of Moſes drove them into the houſes, preſerved them alive. If men wander in the field of their owne wayes, of ſelfe ſeeking, oppreſſion, ambition, and the like, doubtleſſe the ſtorme will carry them away; but for thoſe, who keep houſe, who keep cloſe to the Lord, though it may have much noyſe terrour and dread with it, it ſhall not come nigh them. And if the Lord for cauſes beſt known, known onelyonly to his infinite wiſedome, ſhould take off any Joſiahs in the oppoſition, he will certainly effect two things by it.

1. To give them reſt and peace.

2. Further his cauſe and truth by drawing out the prayers and appeales of the reſidue, and this living they valued above their lives.

All you then that are the Lords workmen be alwayes prepared for a ſtorme, wonder not, that men ſee not the wayes of the Lord, nor the judgements of our God, many are blinded. Admire not, that they will ſo endleſſely engage themſelves into fruitleſſe oppoſitions, they are hardened. Be not amazed, that evidence of truth and righteouſneſſe will not affect them, p. 38they are corrupted. But this doe, Come and enter into the Chambers of GOD, and you ſhall be ſafe untill this whole indignation be overpaſt.

I ſpeak of All them, and onelyonly them who follow the Lord in all his ways with upright hearts, and ſingle minds, if the Lord will have you to be a Rock and a brazen wall for men to daſh themſelves againſt, and to breake in pieces, though the ſervice be grievous to fleſh and blood, yet it is His, whoſe you are, be prepared, the wind blowes, a ſtorme may come.

Let men ſet upon oppoſition make a diligent enquiry,Ʋſe. 2. whether there be no hand in the buſineſſe, but their owne? Whether their counſels be not leavened with the wrath of God? And their thoughts mixed with a ſpirit of giddineſſe, and themſelves carried on to their owne deſtruction? Let me ſee the oppoſer of the preſent wayes of God, who upon his oppoſtion is made more humble, more ſelfe denying, more empty of ſelfe-wiſedome, more fervent in ſupplycations and waiting upon God, then formerly: and I will certainely blot him out of the Roll of men judicially hardened. But if therewith, men become alſo proud, ſelfiſh, carnally wiſe, revengefull, furious upon earthly Intereſts, full, impatient, doubtleſſe God is departed, and an evill ſpirit from the Lord prevaileth on them. O that men would looke about them before it be too late, ſee the Lord diſturbing them, before the waves returne upon them; know that they may pull downe ſome Anticks that make a great ſhew of ſupporting the Church, and yet indeed are Pargetted poſts ſupported by it; the foundation is on a rock, that ſhall not be prevailed againſt.

See the infinite wiſedome and ſoveraignty of Almighty God,Ʋſe. 3. that is able to bring light out of darkneſſe, and to compaſſe his owne righteous Judgements by the ſinfull adviſings and undertakings of men. Indeed the Lords Soveraignty and dominion over the Creature doth not in any thing more exalt it ſelf, then in working in all the Reaſonings, debates, conſultations of men, to bring about his owne counſels through their free workings. That men ſhould uſe, improve their wiſedome, freedome, choyce, yea luſts, not once thinking of God, yet all p. 39that while doe his worke more then their owne: This is the Lords doing and it is marvellous in our eyes.

Of the laſt part of my Text I ſhall not ſpeak at all, neither indeed did I intend.