A sermon, preached at Kingston upon Hull

A SERMON Preached at Kingston upon Hull, upon the day of Thanksgiving, after the BATTELL; and that marvellous Victory, at Hessam-moore, neere YORKE.

Ezra. 9. The last clause of the 13. and 14 verses,

And hath given such deliverance as this. Should wee againe breake thy Commandements, and joyne in affinity with the people of these abominations? &c.

THe people of Israel saw that they were in evill case, when they were to make the whole number of bricks, and yet want straw, Exod. 5.7.8. and in what case may 〈◊〉〈◊〉 Ministers of the Gospell thinke themselves to 〈◊〉〈◊〉 that are to compose their whole number of Sermons, and yet went bookes: Such hath beene the m••ery of the parts of my acoustomary residence: that not onely our goods within,

nor our cattell without our apparel to cloth us, or our ••ands & livings to seed us, can suffice their insatiable inhu••nin; and miserable ingluvi∣ous••ess••, but the very wealth of our callings, the fruits of many cold winters, and hot summers studies, ou•• books, our maniscripts, our whole Libraries are def••ced, plundred, (I may not say stollen, that is out of use,) burned or tor••e in peices, or for the honour those crea∣tures give to the subject matter therein contained, they use them to give fire to their Tobacco pipes, or for worse offices; In qualia incidimiu tempora? was the complaint of the glory of the Roman language long agoe: Lord into what manner of times are we sa••••en? ••urely wee may use the words of the Prophet, Lamentations 1.10. The enemy hath stret••hed out his hand over all our pleasant things. and as for us we sigh, and are in heavin••ss••, whilst the present ••ries in the Church of God, say like those of old, Lament. 1.16. Let us 〈…〉〈…〉 certainely this is the day we looked for: we have 〈◊〉〈◊〉 and seene it. Oh but let our comfort be this, God will certainely say to their wickednesse, as to the waves of the Sea: Iob 38.11. Hithert, shalt thou come, and no far her, and here shall thy proud waves be stayed, and call to mind this of the good Prophet, Ieremiah, in the great di∣stresse of the Church of God, Lam. 3.31, 32. The Lord will not forsake for ever: But though he send affliction, yet will he have compassion according to the multitude of His mercies: but I draw nearer the words of the text.

This Book in which lies the words of our text, is stiled the Booke of Ezra, and no doubt but was penned by him: would you know who this Ezra was? you may reade Chap. 7.12, He was a Priest, a Scribe of the Law of the God of Heaven, one that coppied out the Scripu••es and the Law of God revealed from Heaven; a man inspir∣ed with the Spirit of God, a pious man, a famous instrument for the good of Gods Church, and a great promoter of reedifying of the second Temple, what the Prophet Ieremiah had foretold, Ezra the Priest lives to see performed, and that in a twofold respect. First, in regard of the returne out of the captivity of Babylon. Secondly i•• re∣gard of the building of the second Temple, for the returne of the captivity. Ier. 29.10. After seaventy yeares be accomplished at Ba∣bylon, I will visit you, and porfor ne my good word towards you, in causing you to re••urne to this plaoe: yea, and to that end that wicked men may see; that it is no privil••dge to be an instrument of punishing the people of God. Jeremy 25.1. at that time when J deliver you, I will

punish the King of Babylon, and that Nation, 〈…〉〈…〉 their iniquity. In the 〈…〉〈…〉, long agoe; and that the Nations may know, that the words of the Prophets were not wind••, I will bring against that La••d all that Ie∣remiah hath prophesied against it, and against the Nations. That returne. I say, which Ieremiah foretold, Ezra lived to 〈◊〉〈◊〉, Ezra 2.1. Ezra 8.1. And some of those 〈◊〉〈◊〉 that went 〈◊〉〈◊〉 with Ezra Oy•••• may read of Ezra. 7.6, 7.

Secondly, for the building of the Temple, you may read, Ezra 1, 1 2, 3. foretold also by Isaiah, Chapt 44. last, that sayes of Cy∣rus, he is my Shepheard, and shall performe all my pleasure: Even saying to Ierusalem, Thou shalt be built, and to the Temple thy foun∣dation shall be land; And 〈…〉〈…〉 City and let goe my Captives not for 〈…〉〈…〉 No 〈…〉〈…〉 fold for 〈…〉〈…〉 shall be 〈…〉〈…〉 Na••, he was so farre stcan taking any price 〈…〉〈…〉 ward, that he canfed much to be given to them, Ezra 1.4. Whosoever remaines in any place where he 〈…〉〈…〉 of his place 〈…〉〈…〉 with 〈◊〉〈◊〉, and with gold, with good 〈…〉〈…〉 the 〈◊〉〈◊〉 will offering for the House of God that is 〈…〉〈…〉 This 〈…〉〈…〉 that the hea••••s of King•• 〈…〉〈…〉 the hand of God, and what 〈…〉〈…〉 they shall performe.

Secondly, that he can make strangers to 〈◊〉〈◊〉 truth the favourers of his Church, as 〈◊〉〈◊〉 to pro••ate his honour.

Thirdly, and lastly, 〈…〉〈…〉 they 〈◊〉〈◊〉 need to bring 〈…〉〈…〉. God so over-rules the King of Persia, that when the period of the per∣secution of Gods people is come, they shall come out: But after such a delivery as this, sayes Ezra, shall wee againe break his Commande∣ments? and after such a delivery 〈◊〉〈◊〉, shall we again break thy Commandements?

In the Text, not we these five poynts.

First, a gracious Commemoration.

Secondly, a pious Interrogation.

Thirdly, a particular Explication.

Fourthly an Expostulation.

Fiftly, the effect••, and they are two.

A gracious Commemoration, And hath given us such 〈…〉〈…〉 as this.

A pious Inter rogation, Should we again break thy 〈◊〉〈◊〉.

A particuler Explication. And joyne in affinity with the people of these ab 〈◊〉〈◊〉 nations.

An Expostulation, Woulast then not be angry. The effects sollow.

The viewing of the fort••er should restrain us from the latter: and Gods unspeakable mercy work upon our obdurancy. Of these then in Order: and first of the gracious Commemoration, or the rehearsall of his gracious dealing with his people, in giving them such delive∣rance as this. And hath given us such deliverance as this.

In the Text mention is not onely made of a Deliverance, but mag∣nified with an emphasis, of such a deliverance; such deliverance as this. Many a time did God deliver his people, but such a delive∣rance as this, ought to be of speciall notice. Many a time God did deliver them, as we may see in the Book of Iudges: but yet which was such a deliverance as this? The deliverance out of Egypt was a more miraculous deliverance, but not such an easie and peac••able deliverance as this.

When God will punish, it's be that delivers into the hand of the e∣nemy, Iudg. 2.14. When Gods anger was hot after the death of I••shua, it was he that delivered them into the hand of the spoyler, that spoyled them: but when he would shew mercy, he also delivers them out, sometimes by miracles, sometimes by the ordinary means of men, Judges 2.16. Though he thus whipped them, neverthelesse he raysed up Iudges which delivered them out of the hand of these that spoyled them. Yet amongst many of their deliverances we shall in divers respects not finds such a deliverance as this: And hath given as such deliverance as this.

In which words we have three things to explaine.

First, what is meant by this deliverance.

Secondly, let us see in what respects it is so emphatically magnifi∣ed with such a deliverance.

Thirdly, and lastly, how God was said to give them such a deliverance.

I answer, first, that this Pronoune (this) notes out in that first poynt some particuler deliverance.

Secondly, that this particuler deliverance was their freedome from the seventy yeares captivity in Babylon, Ezra 2.1. Ezra 7.13. Thus you briefely see what this paticuler deliverance was.

Secondly, let's see in what respects it's so emphatically magnified, (with such a deliverance) We may observe that it's worthy an empha∣sis in these five respects.

First, in regard of the freenesse of it.

Secondly, in regard of the peaceablenesse of it.

Thirdly, in regard of the honourablenesse of it.

Fourthly, in regard of the fasenesse of it.

Fiftly, and lastly, in regard of their Accommodation with all conveniencies.

First, inregard of the freenesse of it, ne mine cogene, nemine pro∣paguante, no man forcing rt, no man fighting ••or it, Ezra 9.9. He extended mercy to us in the fight of the Kings of Forsia, three of their Kings severally one after another freely decreed it: first Cy∣rus, Ezra 1.1. in the very 〈…〉〈…〉 of his raigne hee makes a Pro∣clamation for it. 〈…〉〈…〉 of the Records, fin∣ding that 〈…〉〈…〉, makes a second, Ezra 6.1. Yea, and this Decree was made so strongly, and backed with such per••••ty, if not observed, Ezra 6.11. That whosoever should alter this word, the tim∣ber was to be palled 〈◊〉〈◊〉 from his house, and set up for a Gallowes, and be hanged thereon•• and not onely so, but the house it selfe was to bee made a Dung-hill: Yea, and the freenes of Dar•••••• his spirit was such for this delivering, and the Temples re-edifying, that he com∣manded it should be done with speed. Thirdly, Artaxerxes, Ezra 7.12, 13. He made a Decree that all the people of Israel that would goe with Ezra, and with the Priests and Levits, they might goe: thus we 〈◊〉〈◊〉 the freenesse of it, whereas other deliverance were not wrought without bloud and compulsion from captivity.

When Lot and his people were taken Captives in the overthrow of the Kings of Sodo••••s and Go••••orah, Abraham his Vncle de∣livered him; but it was nt without blowes and bloud-shed, Genesis 14.14, 15, 16. Abraham armed 318. of his trayned Band, and he and his servan••s devided themselves against the enemie by night, wherein he shewed both his wisedome, and skill, in comming upon them in so many seveall companies, and by night, in pur••••••ing them at such a time as they least ••uspected an onset. And he brought 〈◊〉〈◊〉 back, the women, the people, and off the goods. Againe, Judges 3.8. when Israel had provoked God anger by their unlawfull marriages; and their Idolatry, he sold them into the hands of Cu∣sham-zishathaim

King of Mesopotamia, to whom they were in bon∣dage and slavery eight yeares; and when they cryed, hee raysed Othniel up for a deliverer: but not without warre, and bloud-shed, and constraint, v. 10. And Iudges 4.3. when they sinned againe, God punished againe, and delivered them into the hands of Jabin King of Canaan for twenty yeares. Deborah and Barak delivered them, but not freely, but by a strong hand, and by bloud, verse 15. I might instance in many, but what need we more. Thus we see what a deliverance this was in regard of the freenesse of it no jarre, no warre no bloud-shed.

Secondly, in regard of the peaceablenesse of it. Though Pha∣rach had consented to let Israel goe out of the bondage of Egypt. Exod. 11.31. Rise up, and get you forth from among my people, &c yet for all this they went not away peceably, but with much mur∣muring and pursuit, Exod. 14 and 5; The heart of Pharaoh, and his servants were turned against the people: and verses 8, 8. Pharaoh and the Egyptions pursued after them 1 and all the horses, and Charriots of Pharaoh, and his horsemen, and his Army, and over∣took them incamping by the sea. Here was no such thing in delive∣rance out of this Egyptian slavery, as was in the deliverance from the Babylonish Captivity.

Thirdly in regard of the honourablenesse of it, they were not sent away stript branded, or dishonoured or with disgrace, or in confusion, but upon consultation had with their Priests, and El∣ders, and the most honou••rable amongst the Persians reflecting up∣on them, and the better tanks together with the Poorer, marched out orderly.

Fourthly, in regard of the safenesse of it: no enemies at their comming out no Amelcks in the way, no such wildernesse drought, fiery Serpents, or a forty yeares journey, as from E∣gypt.

But Ezra 7.9. Vpon the first day of the first moneth, they be∣gan to goe up from Babylon, and upon the first day of the fifth moneth were at Ierusalem, according to the good hand of God up∣on Ezra, and Ezra 8.22, 23. I was ashamed to require of the King an Army, and horsemen, to helpe us against the enemy in the way, because we had spoken to the King saying, The hand of our God is upon all them that seek him in goodnesse: but his power

and Wrath against all them that forsake him. And humbling them∣selves before God by fasting and prayer, God did so preserve them, that no enemy in the way troubled them: but verse 31. The hand of God was so upon them, that he delivered them from the hand of the enemy, and of such as layd wayt by the way.

Fiftly, and lastly, in regard of their accommodation for all con∣veniences, Ezra 1.4. Wheresoeve they sojourned (as you have heard) the men of that place were to accommodate them with silver, gold, goods, beasts; besides the free-will offerings of the house of God. And Ezra 7.15, 16. Ezra was to carry over silver and gold, which the King and his Counsellors had freely offered to the God of Israel, and all the silver and gold that he could finde in the Province of Babylon. And verse 19. They were to take back all the Vessells of the Temple which Nabuchadnezzer had plundred from thence. And verse 20. If any thing else were necessary, it should be payd out of the Kings Treasures. Cast all these things together, and then tell me, if it might not well be emphatically expressed with such a deliverance as this. And hath given as such a deliverance as this.

The third poynt is, that God gave this deliverance. How did he give it?

Answer. By working upon the hearts, and minds, and spirits of the Kings of Persia, freely to grant it; which lets us see how the hearts of Kings are in the hands of God, to move when, and what he will, Ezra 1.1. The Lord stirred up the spirit of Cyrus, King of Persia, that hee made a Proclamation, &c. v. 3. Whosoever would go up to Ierusalem to build the Temple, he might. And Ezra 6.9. see how God stirred up the spirit of Darius to second this. And Ezra 7.13. Artaxerxes had his heart also so wrought upon by God for his peoples good, that he made a Decree in his time to the same end. Thus you see in brevity how God gave such a deliverance as this. And hath given us such deliverance as this.

This may teach us when we are in captivity, prison, or misery, not to exclude Gods hand from working our happinesse. If friends inter∣cede, yet are they stirred up of God. It is he likewise that inclines the hearts of the Captivators to hearken to their requests, over-ruling their spirits for his owne honour, and his peoples peace, so that we may say to such instruments, as David to the widdow of Tikoab,

when he instructed her first, and then imployed her for the reducing of Absolon into his fathers favour, 2 Sam. 14.19. Is not the hand of Ioab with thee in all this? So may we say, is not the hand of god with you in all this?

And now from their such deliverance, give me leave a little to looke upon our late deliverance; which when we have discoursed a while, we shall finde worthy an emphasis, and (a such deliverance) too: Concerning which, take this halfe a dozen of poynts. First, the name of the enemy, to whom in some places no lesse than a se∣cond Caesarian fortune, veni, vidi, vici, came, viewed, and over∣came. Some Dung-hill spirits, and daunted hearts were vanqui∣shed with shewes, never came to blowes: the many advantages the enemy gained by treachery, celerity, and vigilancy made them loo∣ked upon by some as formidable. Their Treachery breakes vowes, promises, and covenants, as Sanpson did his threeds of Tow; and so they may gaine their owne ends, they conscience not the medi∣nums, but often use inhumane cruelty to a stooping and submitting enemy, which one day shall more disadvantage their designes than all their policies have put them for ward.

Secondly, Celerity, seldome monething it upon any one designe, or grazing their Quarters too low in any corner of the Kingdome, but by swift motion visits one Countrey after another, dividing the prey, and taking the spoyle of what they never sweat for. If any victory for our impiety, it is approved to the utmost: whence wee might surely learne something.

Thirdly, and lastly, their Vigilancy in scouting by horse, and in∣telligence by foot, which are the two eyes of an army to look into the very bowells of an enemy. How advantagiously of late did they chuse out their ground upon which God would have them receive their overthrow? no doubt more busied to finde out those than him. How suddainly did their Allarme reach the enemy: which put the chiefe Commanders to an hasty collection of their spirits? how fu∣rious their first assault? how gradually did god abate their pride? It puts me in minde what I have read of the French, that in the first onset they are more than men; but ever after lesse than women. God would let man see that an Arme of flesh could not prevaile against him. Though in their presumption they thought to have devoured up all with open mouth. but they sought against more than they

saw, not more than they felt, against a Deity, who made an im∣presse upon their impiety, and was pleased to give his poore peo∣ple victory against all their Treacherie, Celerity, and Vigilancy.

Secondly, such a delivery, if we consider their quantity: But thi•• wee cannot expresse punctually: some relate 20000 some 23: thousand, some much more, but magnus minimus, the least number great. Yet was God pleased from all these to deliver us; and as the Psalmist hath it, When they would have eaten up our flesh, they stumbled all fell, and all the men whose hands were Mighty, found nothing.

Thirdly, such a delivery, if we respect their quality: men of s••ill, men of will, yea, and men of ill too; men of cruelty, men of bloud, men as yet not satiated with the bloud of the Saints, many of them forraigne and savage beasts, in the shapes of men: others of them bloudy, obstinate, and malicious Papists, who are glad to see the day they may be loosed out of their Collers, to worry such as have for many yeares kept them in by the power of good Lawes: yet themselves even then had small cause to complaine, for they were layd upon them with a gentle hand: but alas now who feeles not the mi∣sery of that undeserved clemency? many others their associates strengthen their hands against them innocent, and faithfull in the land, whose consciences can assure them before that great Tribunall, that they are forced to stand up as true English hearts for their lives, for their liberties, for their religion, for their tender posterity, that are but themselves renewed, and should beare their names; yet they will not see the bent of those to whom they associate, but help un∣naturally with fire and word to waste the land of their nativity: the very heathen may rise up in judgement against them for this: What though these tell us how they hate Popery, and are as much for the Protestant Religion (truely called Catholike) as the best. We may answer them in St. Austins words in another kind, Verba quid audeo, facta dum video, to what end doe they give us such words, when we see such deeds? when they have imprisoned as many Masse Priests, as they have done painfull Pastors, and learned and godly Preachers; and plundred as many Papists, as they have robbed good Protestants, and made as much roome for Sermons, as they have made for sacrificing, hisce peractis, causam ventibabimus, then we are will∣ling to heare their plea, till then they doe but surdo canere, spend words upon us for their profession in vaine. What though they be

not so devoyd of reason, as directly to ayme at that advance: yet in directly, and by consequence, reason must nearer informe them, ••hat that faction by their meanes cannot out be strengthned. And what though they gaine a bubble of honour for themselves in their course, yet their posterity would curse them for beslaving their liber∣ty, Isaiah 7.2. The Prophet tells us that Aram was joyned with Ephraim, but now Ephraim is joyned with Aram, for feare that Iu∣dah should want spoyling. Yet Isaiah 8.9, 10. Mark what God said by his Prophet, Gather together on heaps, O yee people, and ye shall be brok••n in pieces, and hearken all yee farre Countries: gird your selves and yee shall be broken to pieces: gird your selves and yee shall be broken in pieces: take councell together, yet it shall be brought to nought: pronounce a decree yet shall it not stand; for God is with us.

Fourthly, their resolution, most of them being desperately wicked, whom Sathan hath principled to make haste for hell: there is no designe so desperate as some of them will not attempt, though usually they be Bulletted, and fired out of this life for it: and are sent to meet with such matches as will keep fire for ever. They will vow, curse, & swear, and for fear that God should forge to punish their sin, they desire him to damne them; and divers of them have dyed (with God damne-me in their mouthes:) and in their vowes would say, that this, or that they would doe; this, or that Towne they would have by such and such a time; never taking God within the lists of their resolves; as if they would either have it without him, or else ne∣ver. These are rebellious against god in their hearts, and disobedi∣ent in their lives, and these their resolutions God often infatuates and frustrates, that all the world may see their blinde and desperate fol∣ly. Gods foyling of so many of these men, of these desparate resolves, who in their approaches still march up furiously like Jehu, and looke as if they were Lords before blowes, who having perceived the siege raysed before Yorke, blessed themselves in the height of their terrour, and felt their courage rise together with the siege, flattering themselves with an undoubted hope of a most glorious victory: Thus farre God suffered the waves of their pride to grow higher, and higher: but let not him that putteth on his Armour, boast himselfe like him that puts it off. Hessam-Moore proved not a Stopford, a Li∣verpoole, or a Bolton, which two latter, though for a long time bravely defended, yet alas at length so great a multitude over-pow∣red

their strength: famous little Bolton, who had twice before quel∣led the pride of a daring enemy, and repulsed him with shame; who can think of thee without sorrow? that at the third onset GOD should let thee suffer; wherein one example of cruelty is to be rigi∣stred to all posterity; that when the Towne was taker, and much savage dealing exercised upon the poore, and so well disposed inhabi∣tants, one amongst the rest they pistolled and running behinde a Table they cut his throat, and ••••tched his Bible, upon which they is∣s••ed out his bloud in abundance, Ʋsque quo Domine, usque quo This doubtlesse was for the love they bore to the Protestant Religion, videat Deus, & judecet. Yet the proud waves of their wicked de∣signe stay not here, but as bearing downe all before them, they coast it to another Country, till they come to their fatall foyle, where God seemed to have said to them as to the waves of the Sea, Job 38.11. Hitherto shall thy proud waves come, but no further, here shall you bee stayed. They found Hessam and harder Countrey; there was more Iron and Steele wayted for them there, more Iron and Smoak to wel∣come them than another place: They never dreamed of making such haste home, when they came on, as afterwards they made use of. Let Israel know, and thankefully acknowledge, that this hath GOD done.

Sixthly, and lastly, of so many wording men, let us but take notice of the paucity of swording men, it is well knowne that we had no small body at the first onset, but too many of the common souldiers did too soone face about: Let them thank me for the terme, but they know my meaning; oh where was the remembrance of their vow, of their Covenant, of that Cause which concernes many millions of men, women and children: yet thus they backed those noble, valiant, resolute and hardy spirits, when they should have elbowed them in the field; to whom next under God thousand thousands owe deserved honour. God hath gone before us in it, therefore we may safely follow: He was pleased to give them the honour of the day, who is the giver of victories in battells. Cast all these together, consider them well, remember all their Cir∣cumstances, and then doe but tell me, f this delivery merited not an emphaticall expression too; with such a deliverance as this And hath given us such a deliverance as this.

Such a deliverance, by which our Consciences are kept from thraldome, our lives from the mercilesse cruelty of the enemy: our Townes from their robbery, our Religion (dearer than our lives) from their slavery, our Countrey from their insolency, our wives and children from their tyranny. Such and no lesse was our delive∣rance than this. And hath given us such deliverance as this. So much for that poynt.

I come now to the second, the pious interrogation, should wee againe break: by Commandements? As if hee had sayd, we did thus before the Captivity, and thou didst punish us; and having had such miserable experience of the fruit of our wayes, let us not againe breake thy Commandements? Should we againe breake thy Comman∣dements?

2. Againe: That is though we have beene in Captivity, and served seventy yeares under the lofty Lords of Babylon, yet God having delivered us from it in great mercy, should we requite him by our impiety, by breaking his Commandements? And should we a∣gaine break thy Commandements?

What Commandements? surely in a large sence all the Comman∣dements, the whole Law; but more especially those against Idola∣trie, and matching with strangers, or the daughters of Idolaters, being of a false and strange Religion, Deus. 7.8. Thy daughter thou shalt not give unto his sonne, nor his daughter shalt thou take unto thy sonne, for feare of turning him from the religion of the true God. But alas this they had done, they had matched with Idolaters, which was one of the greatest sinnes that Ezra bewayles, Ezra 9.2. The people tooke of their daughters, for themselves, and their sonnes, so that the holy Jeed had mingled themselves with the people of those lands. Yea, the hand of the Princes and ••ulters, had been chiefe in this trespasse: Yea, I doe easily believe, that great men are apt to lead the rest wrong, and to trespasse against God first, and the deeplyest, and verse 7. he confesseth his owne sinnes, and the sinnes of his peo∣ple, and of their fathers: Since the dayes of our fathers have wee beene in great trespasse, untill this day: and the next words follow∣ing in the Text, Should We againe joyne in affinity with the people of these a••hominations? And see what good Nehemiah saith to this poynt, Neh. last 27. Shall we hearken unto you to doe all this great evill, to tres∣passe against our God in marrying strange wives? especially considering what a deliverance we have had.

Whence we may note that Gods deliverance of us out of former misery, should be a motive to us to make us beware of after impiety, having delivered us, shall we again sinne. John 5.24. When our Saviour had cured Bethesdaes Cripple, he instructs him how to make use of this benefit, and how to behave himselfe for after tim••s: Be∣hold thou art made wh••le, sinne no more lest a worse thing come unto thee. Rather learne to serve God the better, considering what hee hath done for thee, Psalme 50.15. Call upon me in the time of trou∣ble, and I well deliver thee; and then what followes, thou shalt glorifie me. O consider what God hath done for us, and shall we againe follow our drunkennesse, our covetousnesse, our oppression, our par∣ti••ll d••aling with deli quents, our trespasses in doing Gods work negligently, our prophanation of the Lords day, and the like. Shall we thus requite the Lord for what hee hath done for us? oh no, lest as Joshua said, Josh. 24.20 to the people of Israel: If yee for∣sake the Lord, and serve strange Gods, then he will returne and bring evill upon you, and consume you after he have done you good. So if we returne to these, or the like former sinnes, God also will returne to plague us after hee have done us good. Therefore take heed that we againe break not his Commandements. And shall we againe break his Commandements?

I now come to the third part, the particular explication of the former Interrogation, and joyne in affinity with the people of these ab∣hominations. In which words we have three things to observe and explain.

First, what is meant by these people.

Secondly, what by joyning in affinity with them.

Thirdly, and lastly, what these abhominations were.

First, what by these people? I answer, first generally. Secondly, More specially. Generally this was common to them, with the E∣phesians, and all other Gentiles, Ephes. 2 12. That they were with∣out Christ being aliants from the common-wealth of Israel, and stran∣gers from the Covenant of Promise, having no hope, and Without God in the world, That is, without the knowledge of God in the world, neither knowing what be was in himselfe, nor what he would be to them, without the comfortable feeling of Gods spirit within their Consciences, without the right rule of service and obedience to him, following dumbe Idolls as they were led. For Psalme 96.5.

All the Gods of the Nations were Idols: And Psalme 115, 4. Their I∣dols are sil••er and gold, the worke of mens hands. There was but one true God, and they were all ignorant of him. In Jury is God well knowne, faith the Psalmist, his Name is great in Israel; sed non fecit taliter omni nationi; he hath not dealt so with every nation, neither have the heathen any knowledge of his Lawes.

2. More specially: What these people were you may see, Ezra 9. latter part of the first verse, they were Canaanites, Hittites, Pere∣zites, Jebusites, Amorites, Moabites; nay yet more, the Egyptians, & the Amorites: Lord how fowly was this people gone wide of thy way? with which of the abominable Idolaters amongst the Nati∣ons had not they transgressed? First, observe what God had com∣manded them, Thou shalt have no other Gods but me. And some of the learned think, that because the Iewes were so prone to Idolatry a∣bove all other sinnes, that the Lord put this Commandement in the first place: and how often doth God inculcate this in Scripture, shewing them the vanity, rediculousnesse, and insufficiency of all o∣ther Gods.

Secondly, God had given them expresse charge concerning the most of those nations in particular, that they should not meddle with them for Contracts, Covenants, marriages, or the like, Deut. 7.3. First when God shall bring thee into a land which thou shalt possesse, and cast out many nations before thee: Hittites Girgashites, Amorites, Canaanites, Perizites, Hivites, Jebusites, seven Nations, greater and mightier than thou; then were they to smite them, and utterly to de∣stroy them, to make no Covenant with them, nor shew mercy unto them, nor to make any marriages with them, &c. And yet you see how poynt blanke they did quite the contrary with these nations: For first, they destroy them not, and therefore God used them ever af∣ter as instruments to plague them, and in great danger to have de∣stroyed them.

Secondly, they made marriages with these very nations, of which they were so expressely forbidden.

Thirdly, not with one or two of them onely, but with all about them, 2 Kings 17.15. having once broken the hedge of modesty, and obedience, they sinned without limit, committing wickednesse even with greedinesse. And when the great men, or the Princes and Rulers, had once made it an example, who had the chiefe hand in it,

Ezra 9.2. the inferiours made bold scon the follow, till it grew so common, that no great matter was made of it: for com∣munes and custome of sinne, out-faces the cry that is made a∣gainst it.

Fourthly, observe that these severall nations served severall gods, some one Idoll, some another; so that Israel was now for as many severall gods as they had marryed wives of severall Nations: and what now becomes, of Thou shalt have no other Gods but me?

Fiftly, and lastly observe, that Israel had knowne, that God had cast out these severall nations for such like sinnes as they were now fallen into; for as the Psalmist saith, They were mingled amongst the heathen, and learned their workes: they joyned in affinity with the people of these abhominations. And should we a∣gaine breake thy Commandements, and joyne in affinity with the peo∣ple of these abhominations? So much for the first poynt.

Secondly, let us see what is meant in joyning in affinity with them.

Answer. It is to make marriages with them, and to be linked to them in kindred, giving their daughters to the sonnes of the Heather, and intaking of the daughters of the heathen to their sonnes, which affinity god had forbidden, and abhorred it; and yet this had over-spread almost the whole face of the peo∣ple, Ezra 10.12. Wee are many that have transgressed this way, yea Princes, Priests, Rulers, Levits, Commons, and almost all, Ezra the 10. from the eighteenth to the end. And Nehem. last Chapter, from the three and twentieth Verse to the seven and twentieth Verse. I saw Iewes, saith he that marryed wives of Ashdod, of Ammon, and of Moab, and their children spoke halfe in the speech of Ashdod, and could not speake in the Iewes language, but according to the language of each people. And I contended with them, and cursed, and reviled them, plucked off their haire, and made them sweare by God, yee shall not give your daughters unto their sonnes, nor take their daughters unto your sonnes, or for your selves; Did not Solomon King of Israel sinne by these things? yet among many nations were there none like unto him: but he grievously offended in joyning in

affinity with severall and many of the people of these abhomi∣nations. And shall we againe break thy Commandements in joyning in affinity with the people of these abhominations?

In affinity: there cannot be affinity between them, but the se∣quells will be disadvantagious to the people of God: for they will induce them to more familiarity than can well stand with their integrity, and by faire words worke weake and unstable soules from the way of God, Numbers 25. the three first verses, When Israel was inticed by the beauty of Moabs daughters to commit whoredome with them, having no such abode as with those they had married and dwelt with: Yet from this they are inticed further to spirituall whoredome; they called the people to the sacrifice of their gods: and they forsooth were so com∣plementall and so affable, that though the God of Israel, which had brought them out of the Land, had said enough to the con∣trary, yet they did eate and bowed downe to their gods, and Israel joyned himselfe to Baal-Peor, and the anger of the Lord was kindled against Israel, &c. and soure and twenty thousand fell of the plague for it. Thus God made them know him by feeling, whom they would not regard by hearing. And how truely herein did that of the Prophet Hosea appeare, Hos. 4 11. Whoredome, Wine, and new Wine take away the heart: And when the heart and affections are once gone in Gods service, what is all the body worth besides; for even as a man cannot see with∣out an eye, nor heare without an eare, nor taste without a tongue, no more can a man serve God without an heart; leave that be∣hinde him, and bring all the rest to Gods house, and it is vain. God will say of that, as Joseph did of Benjamin, See my face no more, except you bring your brother Benjamin. So see my face no more in my house, in mine ordinance, except you bring mee heart and affections with you. You know who said, Filimi da∣mihi cor, My sonne give mee thy heart: But the wisest man under the arches of heaven had his heart stollen away by Idola∣trous women, 1 Kings 10. wherein Solomons worth, wealth, wisedome is wonderfully magnified, Chapter 11.1. An eclipse comes that over-shadowes all this glory, as thus: But King Solo∣mon loved many outlandish women, together with the daughter

of Pharaoh, women of the Moabites, Ammonites, Edomites, Zi∣donians, and Hittites: and in the three next Verses, see what fol∣lowes.

These were nations that God forbad the children of Israel to match with, for seare of turning them after their gods: but Solomon clave unto these in love, he had seven hundred wives that were Princes and three hundred Concubines, and his wives turned away his heart, yea, when he was old. When then say some did he repent? Truely Josephus in his Antiquity, and Beller••ine in his Polemicals speake but harshly of him. His salvation is not questioned by me: But I suppose, that though his wives drew away his heart when he was old; yet he re∣pented when hee was older; witnesse his book of Ecclesiastes wherein his folly is acknowledged and bewayled; onely note this by the way; what the wit, and wisedome of man is, without the assistance of God; when the Lord leaves a man to leane upon his naturalls, or artificiall Wisedome, it is not able to support him. Therefore as the Prophet saith, Jeremiah 9.23. Let not the wise man glory in his wisedome, for the wisedome of the world is but foolishnesse with God, saith the Apostle, 1 Cor. 3.19. And Deut. 17.17. God hath given charge that the King of Israel should not multiply wives unto himselfe, that his heart turne not away. Yet you see that thongh God had given this charge, and had appeared unto him twice, and had so plainely manifested his will unto him, yet Solomon fell from the way that God had showne him, and becomes as vile as many of the heathen, and goes beyond many of his ignorant and common subjects, in affinity with the people of these abhominations: And shall We againe breake thy Commandements, in joyning in affi∣nity with the people of these abhominations?

Let us now come to the third and last poynt, to know what these abhominations vvere.

It vvas an abhomination to God to have his people, to vvhom he had made himselfe knovvn, to fall off to serve Idols, and dung-hill gods, that had but the name of gods, not the nature. In the first Book of Kings, the eleventh Chapter,

Solomon is said to goe after Milcom, the abhominations of the Ammonites, but it was not the Ammonites abhomination: that is, the Ammonites did not actually abhominate it: but that was an abhomination in the sight of God, and should have beene so in the sight of all his people. Not onely Abho∣minable, but Abhomination its selfe in obstracto. And verse 7. He built an high place for Chem••sh, the abhomination of Moab; he stowed his affection first, and then costs and goods to promote Idolatry. And verse 8. He did the like for all the strange wives, which burnt Incense and Sacrifice to their gods. Wonderfull, so weak a Sex out-strip so wise a man in their constancy, every one of them constant to her god; and So∣lomon unconstant to his. He brought over to all theirs, and none of them brought over to him. Dumbe Idolls shall gain more Devotion, than the eternall, and ever-living god. Lord what is man in his owne strength? if the illuminating spirit of God shine not into the darknesse of his heart, hee will travaile but in darknesse to darknesse. And not onely here, but in many other places of the Scriptures, Idolatry, or giving honour unto Idols, is called abhomination: Deuteronomy the seventh Chapter, the two last verses: The graven Images of their gods shall yee burne with fire, &c. Yea, and the very sil∣ver that was upon them was an abhomination to the Lord: Why so? because it helped to beautifie them, and adorne them; by reason of which, the people were more mad upon them, and did more reverance them: so that God accounted it as accursed things, and his people might not bring it into-their houses. Ezekiel 8.6. Sonne of man seest thou not what they doe? even the great abhominations that the house of Israel commits, &c. What were those abhominations? Verse 10, 11. Every forme of creeding things, and abhominable beasts, and all the Idolls of the house of Israel portrayed upon the wall round about; and before them there stood seventy men of the Ancients of the house of Israel, there they had Consers, and a thick cloud of Incense went up. This was to be offered to God, not to Idols. In the fourteenth verse more abhomination, Women weeping for T••mmuz. In the sixteenth verse more abhominations, Men

turning their backs towards the Temple of the Lord, and worship∣ping the Sunne. 2 Chronicles 34.3.4. Josiah having taken away the high places, Groves, carved Images, molten I∣mages, and the Images of Baal; in the last Verse hee is said to have taken all the abhominations out of the Land.

Secondly, another branch of their abhominations, was the pollution of one another against the light of nature. Rom. 2.14, 15. When the Gentiles, which have not the Law, (tht in the written Law of Moses) doe by nature the things contai∣ned in the Law; these heaving not a Law, are a Law unto them∣selves, having the dictate of reason, and conscience to guide them, they shew the workes of the Law, (that is, such workes as the Law injoynes) written in their hearts; their consciences also bearing witnesse, and their thoughts accusing, or excusing one another. Yet these against the light of nature uncovered the shame of their nearest flesh and bloud with those grand ab∣hominations. Leviticus Chapter 18 from the 6. verse to the 24. Then he addes after a particular nomination of all those abhominations; defile not your selves in any of these things. For not in one, or two, or three of them onely, but in all these abhominations fore-named, the nations are defiled, which I cast out before you; and surely, if they were defiled with all the abhominations reckoned up in that place, they might well be termed a people of abhominations indeed. And shall wee againe breake thy Commandements, and joyne in affinity with the people of these vbhominations.

With the people of these abhominations.

Whence wee may observe, that Idolatry and sinnes done a∣gainst the light of nature, are abhominatious before God, 1 Pet. 4.3. Idolatry is called abhominable, abhominable Idolatries, and here I say in abstracto, abhomination; and they render the people that practice them abhominable, and to bee abhorred in the sight of God, Levit. 26.39. And in the place of St. Peter fore alledged, you may see what the rest of their sinnes were: they walked in lasciviousnesse, lusts, (you have the particulers in the eighteenth Chapter of Leviticus) excesse of wine, ban∣quetings,

revellings, &c. which the dictate of right reason might have kept them from.

Such as these are an abhominable people, or people of abho∣minations. And hath not that noble County of Lancashire too lately seene and felt the like abhominations in this their last Allarme, from that Country-plundering army, did ever the Heathen in excesse of wine, revelling, banquetting, in lascivi∣ousnesse, or lawlesse lusts exceed them: have they not ravished women, defiled Virgins? and some of them made their boasts of the generallity of their intentions that way; where∣upon, from credible report, some poo••e innocent, and well-affected women, and virgins have become as distracted, other drowned themselves upon it for griefe, as ashamed ever after to looke their friends in the face, or any longer to live: other resisted to death, and were pistolled, so that we have cause to take up the Prophet Jeremiah's complaint, Lamentations the last Chapter, the eleventh verse. They ravished the women in Zion, and the maids in the Cities of Judah. But God remembred them in his appoynted time, and some of them will doe so no more.

Now concerning Idolatry, it may be committed two wayes, either when man worships somewhat for God which is not, as the grossest, and most corrupt amongst the Heathen did; or else when a man worships the true God after a false manner: and thus the Papists are grosse Idolaters. First, con∣ception. Secondly practice. First conceptive. The vulgar Papists, which the more learned cause to erre, they conceive of God, so as he is represented unto them in Images and Pictures, which helpe to frame their conceit like that of the Anthropo∣mophites, to conceive of God as of an old man sitting in hea∣ven, or sub humana speciae, as Cicero saith, the most of the na∣tions conceived of the great God. Thus in their mil conceiving of God they make an Idoll of him, framing unto themselves such a God as there is not: yea, daring to paint the Trinity, as subject to humane sence, and resembling a spirituall and un∣bounded essence, by an humane and corporeall shape. In this sence it is truely said, Hab. 2.18. that the Image is a

teacher of lyes, because it causeth another thing like unto its selfe to come into a mans minde; when as that thing which it pretends to resemble, is nothing like it, but differs from it plusquam genere. A Pidgeon may better resemble a Sheep, than a finit, corporeall, organicall sheep can an infinite, incom∣prehensible, and spirituall essence. Thus Jeremiah the tenth chap∣ter, and the eighth verse, The stock is a doctrine of vanity, it can resemble nothing but vaine, and unprofitable things: Yet thus be stocks, images, or corporeall representations, are the vulgar Papists taught to conceive of God: so that they are I∣dolaters conceptive.

Secondly, they are so peactice, they bow to graven Images, and doe not worship God immediately in Christ, but by Saints, Angels, Pictures, or corporeall representations, or the like trash of humane invention, unwarrantable in the substance of Gods worship: thus though they pretend to worshippe the true God, yet it is in false manner. To whom I say, as the Pharisees to Christ, By what authority doe they these things? Nay, and doe not divers of them sinne also against the light of nature, in marrying within the degrees prohibited in sa∣cred Writ; and yet they (Alter Deus in terris) will not boggle to dispense with that too, and so by consequence should be of greater power than that power that made the Law: sure∣ly in these they are before God a people of abhominations, And shall we againe breake thy Commandements, and joyne in affinity with the people of those abhominations?

The reasons why so accounted before God, may bee these: the first may be drawne from the manner and nature of their worship and service: it is of their owne invention, shuf∣fling out that which God in great mercy and wisedome from heaven hath manifested in his word: as if that were not e∣minent enough, Matthew 15.3. Christ said to the Pharisees, Why doe yee transgresse the Commandements of God by your tra∣dition? Alas in the ninth Verse, In vaine doe they worship mee, teaching for doctrine the Commandements of men. GOD did his people off••r Sacrifice; but hee left not it not to the

matter what, or the manner how for man to prescribe. If a man had sacrificed and offered a Dogs neck, or Swines bloud, (as it is in the Prophet) would not GOD have abhor∣red it?

Well, is this so, that Idolaters, and sinnes against the light of nature, or the Dictamen of right reason, are abhominatious to God? This then may be an use of instruction to teach us what to judge of them: they are abhominable in GODS sight: God loathes their sacrifices, and abhorres their service, and cannot away with their practices. Let them vant whilst they will in their words, varnish what they can in their works, beautifie the works of their owne hands with gold, silver, and outward ornament, to make them inamoured of them, God seeth the workes of their hearts are naught, and that this their way is their folly: it may be plausible to carnall eyes. but in Gods eyes no better than abhominations. And shall we againe break thy Commandements, and joyne in affinity with the peo∣ple these abhominations?

Secondly if so: then a Vse of reproofe to such ••hat af∣fect this affinity, and take delight in their needlesse familiari∣ty, and goe about to defend, excuse, or plead for them, or the like, seeing God himselfe hath passed sentence upon them, and let God be true, and every man a lyer.

Thirdly, and lastly, if so, (as you have heard) then e∣very people cannot be saved in their owne Religion, practising according to their owne devised principles, as some fondly have feigned. For as there is but one God, so but one Bap∣tisme, and one truth, as saith the Apostle, and whosoever shuffles out this truth, and practiseth according to their owne principles, shall be sure to come short of that reward which the faithfull sheep of Christ who heare his voyce, shall attaine unto.

Thus much for that poynt.

The Expostulation followes, Wouldst thou not bee angry with us?

This Expostulation implyes a strong affirmation, as not

onely here, but in many other places of sacred Writ, as if he should have sayd; doubtlesse thou wouldest be angry with us: Now God is not subject to any passion, or perturbation of minde, as men are: And therefore this, and many such like speeches are spoken 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 humanitus, after the meanner of men. God is not angry affective, but effective, not by any turbulent passion, as the creature is. God is not angry affective, but effective, not by any turbulancy of inter∣nall or subjective passion; but is so said to be in regard of the effects, as when God doth to men, as one man in his anger doth to another; then God is said to be angry as to frowne up∣on him, to chide him, to dis-affect him, to strike him, punish him, kill him, or the like: and hen God doth the like, then he is said to be angry; for these and the like are the signes of his anger.

Wouldst not thou be angry with us? Angry with us, for what? the fore-going words import; For joyning in affinity with the people that live in Idolatry, and uncleannesse. whence note, that it is the peoples impiety that provokes God to bee angry, Deut. 32.21. These provoked me to anger with their vani∣ties. And Deut. 31.16.17. God having foretold how the people should goe a whoring after other gods in a strange land, and that they would forsake him, and break the Covenant which he had made with them: then hee tells them that for this his wrath would waxe hot against them: and then see the fearefull effects of it in that place. To the like purpose read the seventh Chapter of Jeremiah, the 18, 19, and 20. Verses. And Psal. 78. from 30. to 34. where the many benefits are Catalogued which God did for Israel, yet they were not estranged from their lust: but whilst the meat was in their mouthes the heavy wrath of God came upon them, slew the fattest of them, and smote downe the chosen men that were in Israel: for all this they sinned still, and believed not for his wondrous workes; therefore their dayes did he consume in vanity, and their yeares in trouble. And Verse 58. they provoked him to an∣ger with their high places, and moved him to jealousie with their graven Images. And Numbers 25.3. when the Israelites

had committed whoredome with the daughter of Moah: It is there said, That the anger of the Lord was kindled against them. Thus we perceive the Doctrine plaine, and the Scriptures are every where copious of it.

The reasons why a peoples impiety provokes God to bee angry are many: I will onely content my selfe with these three.

The first may bee drawne from the purity of Gods nature, to which nothing is more opposite than the ugly impurity of sin, Hab. 1.13. Thou hast purer eyes than to behold evill, and thou canst not look on iniquity. That is, thou canst not looke on it, viâ approbationis, or delectationis, sed viâ indignationis, thou canst not looke upon it by way of approbation, or delectation, but by way of indignation.

The second may be drawne from the holinesse, and equity of the Law of God, which is transgressed; and so God made angry by a peoples sinne, when they preferre their owne lust, before the observance of such a Law, Deut. 4.8. What Nations is there that hath statutes and judgements so righteous as all this Law which I set before you this day. And shall hee not be angry then at the breach of such a Law.

The third and last may be drawne from man himselfe: God is angry to see man worke his owne ruine, that the sweet poy∣son of sinne should bewitch him to destroy himselfe: When God had forewarned Israel of sinne, and yet saw him sinne against what he had fore-warned him of. See how mournful∣ly he expostulates with them: Why will yee dye, O yee house of Israel? And Hos. the sixth Chapter, from the fourth to the eighth Verse, Oh Ephraim what shall I doe unto thee? Oh Ju∣dah what shall I doe unto thee; for your goodnesse is as the morning cloud, and as the earely dew is goes away, therefore have I shewed them by the Prophets; I have slaine them by the words of my mouth, and they judgements are as the light that goeth forth, &c. But they like men have transgressed the Covenant, there have they dealt treache∣rously against me. Thus God is angry to see his owne Image de∣faced, and that men should walke in darknesse, rather than light, when he had so cleerly made the way of salvation known unto them.

Well, is this so, that a peoples impiety provokes God to be angry? this then plainly lets us see what it is that hath so much provoked Gods wrath and anger against this land and nation. Oh it is sinne.

First, it is great and grievous sinnes.

Secondly, such sinnes unpunished.

Thirdly, and lastly, such sinnes also unrepented of in pri∣vate.

For the first, What sinne is it that England hath not beene guilty of? what sinne was in Israel that hath not beene in Eng∣land? I will runne but through some capitall ones, by way of parallel, and ex pede Herculem, &c. was it shedding the bloud of the Prophets, Luke 13.34. what havock was made of such as could be catched in the Marian dayes? and how much more should be spilled now, if the bloudy and cruell Romanists, and such like, could but attaine their ends: but their curbe is, that they have so many of their Priests in prison already, that they dare not beginne to give way to their fury to the full, for feare that these Pot-mongers (yet holy Catholikes) doe too spee∣dily answer it, and bee helped towards their purgatory in an hempen string. Yet so many as God suffers to fall into their hands, they doe use most basely, doggedly, and unworthily, and irreverendly, testifying by their facts, what they wish in such cases: and these times can tell what inhumanity and cru∣elty have beene used to some of them, even to the very death.

Secondly, was it pollution, or prophaning of the Sab∣bath? Ezekiel 20.13. Wee have prophaned our Christian rest, or Sabboth, if a man may so call it, and no be accoun∣ted a Sabbatarian, because the word is Hebrew; I know no reason else, the world knowes we meane no Jewish Sabboth? but be it the Lords day, equivolently wee meane the same; no thankes to some that we have a day to humble our selves in be∣fore God, and acknowledge our sinnes, and confesse our faith, and learne his will, called by either name. We have propha∣ned this by a Law, and have set men at liberty to sinne: so that God might have the name of it, and mans lusts, and the devils

most of the practice. Before wee restrayned the preaching of the Word, and so quarrelled with the Prophets, that wee made them weary of Preaching, and for feare that they should urge some Law to curbe men from sinning, they let them have liberty as by Law, that they might sinne without curbing; and as if the corrupt nature of man were not apt of its selfe e∣nough to sinne, the winde of such wickednesse hath blowne in the sayles of it. Blessed be the name of the Master and Lord al∣so of that day, that we have lived to see a godly direction for the reformation of it.

Thirdly, was it shamefull swearing, and swinish drunken∣nesse? wee have herein exceeded our neighbouring Kingdoms, and other Countries: The Belgian Souldiers, and the Indian Pipers shew'd us but the way; the Disciples have exceeded their Masters: Drinke and Tobacco are become almost as rela∣tives, Posito uno poniter etiam & alterum, or like body and sha∣dow they sollow one the other. I may safely say no two crea∣tures in England have beene more abused of latter yeares, espe∣cially Tobacco; many give fire here, that will not charge an enemy: and if you aske most of them why they take it, being young, and in perfect health and strength, they will say, they can give you no reason for it, but because others take it: sure∣ly they sinne in so needlesse mispending of that creature, which hath its naturall and medicinall effects as other Herbes have, be∣ing rightly used. this is like the answer of a no—Religion Gentlewomen I have heard of in Lancashire, who saying her Husband was a Protestant, was asked the reason why she also went not to the Church? to whom shee would give no reason but this, Because it was not the fashion of the Gentlewomen in that Countrey to doe so: Many take it onely to keep them from being idle: and I have knowne divers to have brought such a necessity upon themselves hereby, that they could not be without it. If an old fire-house, and common Tobacco-taker be but without smoke a moneth together, they are both in danger to fall in pieces.

In the dayes of yore, England was the most temperate of all the Northerne Countries: and in the dayes of our fathers

it was as great a wonder to have seene a man drunke, as it was of late upon a market day to have seene a man with mony sober. The Apostle tells us in his time that those that were drunke were drunke on the night: but in our times they were drunk on the night, and all the day too. It was our honour when it was but said the drunken Dutch; it was our shame when it might have beene sayd, the drunken English. Before the phrase runne (as drunke as a Begger: but now of late Beg∣gers could get no roome to be drunke in for swarmes of Gentle∣men. Of late our land was over-flowne with drinkes (but woe unto us that we have sinned) now it is as over-flowed with bloud. Oh a drunken devill is hard to cast out: this kind in∣deed will not out, without fasting and prayer.

Fourthly, was it swearing or blasphemy? it was so com∣mon in Israel, that the Prophet complained, that the Land mourned because of Oathes. And in England, Oathes have striven with words: and our children have no sooner learned to speake than they have learued to sweare. Brava∣does thinke that they cannot be terrible enough without swea∣ring. Joshua wonne farre more battailes with fewer Oathes: nay some gracelesse gentlemen have thought it a grace to their speech: it may be so, for they often use it before they dine: and as if old oathes were out of date, and had worne away their vigour, they have devised new ones to helpe them on with more expedition towards the Brimstone mines. Ta∣vernes, Tipling-houses, Courts, Countreys, Cities, Towns, Chambers, streets, have all of them abounded here∣in. Lord, how many oathes have beene sworne in one town, upon one market day? how many in a weeke then? how ma∣ny thousand thousands in a year? and we have used it in all these places many yeares? how should the Lord chuse but be angry with us?

Fiftly, was it whoredome, or all manner of uncleannesse? Thus was it in Israel: Jeremiah 5.7. Though I fed them to the full, yet they committed Adultery, and assembled themselves by companies in Harlots Houses. They frequented Stewes, and whore-houses, and spent their strength in the houses of Stran∣gers;

and hath not this beene a great part of our gull-gallants practice in the time, or the apprentiship of their folly? and what have they more to boast of, than their uncleannesse? I have with much griefe observed it to have beene the custo∣mary, and almost continuall discourse of these men at their Tables and have boundred their discourse; give me leave to say, within the compasse of these four H. H. H. H. A Hound, an Horse, an Hawk, and an Whore God hath taken up their mindes now with somewhat else, and what fruit have they now of such passages concerning these as of which they may bee a∣shamed? how freely would these spend their blouds in need∣lesse and rash duells? Let us see how much of it they will now spend to succour the Land of their nativity.

Sixtly, was it pride. Isaiah 3.16. The daughters of Zion were haughty, and walked with stretched out necks, and wanton, or wandring eyes, walking and mincing it as they went, and made a tinkling with their feet. Are the daughters of England behinde with them in this? And was it pride in the daughters of Isra∣el, and no pride in the daughters of England? Was it sinne in them, and none in these? or is not the God of Israel the God of England? Yes, but was there ever peccatum sine palio? a naked sinne, that had no excuse to cover it? I thinke not. The first sinne that ever was committed, was no sooner in the world, but our first Parents had provided a cloake too of excuse for it, but it could not hide it from God, no more than fig∣leaves could their shame. Oh, alas in ours, it is but the posture of good breeding, it is but a comely framing of their pace, and a carrying of their bodies with a grace.

For answer, I say they may be postured in humility, paced without affected nicity, and apparrelled in modesty; But when these are done affectedly, to set themselves out for the ap∣plause of Popularity, we know certainly, that its none of the least impiety, and will bring the like plague to these, that he did to those.

Doe they thinke that this Scripture is out of date, 1. Tim. 2.9 10. Wherein they are taught to array themselves in comely ••pparell, with shamefastnesse, and modesty. Now all sorts of ap∣parrell

are not comely for all sorts of people: Neither can every one with shamefastnesse and modesty weare so good, or such and such, as God hath made much above them in Birth, Worth, or Calling, though they were able to get it, not with broyded Haire, or Gold, or Pearle, or costly apparell. See the Geneva note upon that place, but as becometh women that professe the seare of God, with good works, 1. Pet. 3.5. After this manner in time past did both women that trusted in God attire them∣selves, and were subject to their husbands. Yet these were ma∣ny of them very holy women, and come of good stock, and fa∣milies, such as Sarah, Rebecca, Rachel, and the like: If these with a good conscience might safely have worne all the apish toyes, and out-landish fashions that were then to be found, in other nations and countries, we know that they have beene able to have compassed them; but you heare that they were subject to their Husbands no doubt in that particular as well as others, to weare such apparell as they in their wisdome, and discre∣tion, thought most fit for them, but that was in those dayes, when Sarah called Abraham Lord: yea but since that time many of the daughters of Sarah will needs Lord it over Abraham, and carry themselves as if they had beene made for nothing else, but painted stoops to hang new fashions on, what France, what Spaine, what Polonia, what Italy can invent, or what these foure Nations can devise, only the apish English will have for a guise wherein every one sinfully transgresse their ranke, and doe not modestly apparell themselves according to their callings, and sta∣tions, but every one will array themselves in as high a manner as they can reach, as though it were lawfull for a man to doe all that hee might doe, such people will be sure then to doe some∣what which they should not doe: We have many Yeomen in England, who have better estates, then divers Esquires have, yet it is ridiculous in these men to be habit themselves equally with Esquires: I might instance in many others, but of all the rest these two especially, may be instanced in. I have lately in Eng∣land observed two great plenties, common Atturnies, and com∣mon Ale-houses: but mee thinkes I perceive also two great dearths, that is of worthy, and ancient Esquires, and of substan∣tiall,

and ancient Yeomen: For the former are almost all cramb∣led up to be Knights: O how glorious a land of Ladies then have wee: For the latter, the most of them will needs befoole themselves into Gentry, and so beget a nick name before the time, that becomes them not: And as for great ones, some of them also vainely lay out more upon new fashions in one six moneths, then perhaps would maintaine an Hospitall for twice as long after: they have forgotten it seems (or else make no∣thing of it) that God will visit those that weare strange appa∣rell. But what? should I exempt the pride of mens heeles any more, then that of their heads, or any other part of the body? surely no, what shall I say then of gingling, and tinkling spurs, which are as nothing in these dayes: Why? because custome has made them commendable. Well, but seeing it is the fashion ••••ill not excuse a man if it be a sinne: was the tink∣ling with the feet with such thin curious plate, as the daughters of Sion had upon their shoo•• sin with them: And is their tinkling with the heeles none in ours? Its true I grant it, such may for necessities sake be had, without affection, or priding a mans selfe therein, hee whose heart can answer thus much for him, is well: but I seare mee, where one can doe thus, if the Conscience be asked, five cannot. And if they be worne Extra necessitatem, and with affectation, and pride, then surely whe∣ther we will, or no: Wee must in reason acknowledge it a sin: permit me mine from, and then I say thus: It may be some graceless Heir of some grave Impropriator, who was willing to out himselfe of what his Father left him (not out of conscience) but being out of coyne) was the first Inventour of this fashion, who having laid the price of the steeple upon his backe, was ever after content to weare the bels at his heels: customary sinning is an old fashion; yea so old, that I wonder that new fa∣shion Mongers leave it not off, and take up a better.

7. Was it loathing of Manna, or wearinesse in Gods heaven∣ly Ordinances, Mat. 1.13. Yee have said what a wearinesse is this? and yee have snuffed at it. (saith the Lord of Hosts) oh have not wee done so, and beene so? And have wee not said as much in our hearts, as the Iewes did, Amos 8.5. When will

the New Moon be gone, that we may sell corne; and the Sabboth, that we may set forth Wheate, and make the Epha small, and the Shekell great; the measure too little, and the price too great. Thus have wee said, oh when will this day be ended? The Lords day is a long day, the worldling is out of his Element, till his Nose be over his dung-hill. And what dulnesse and wearinesse have wee found in our selves at Sermons, Sacrifices, Sabboths? when but a reasonable porti∣on of time hath beene allotted to us? Surely, if wee had a∣ny delight in these things, wee should soone have shaken these off: for trahit sua quemque volnptas, that which a man hath pleasure and delight in, takes away the tediousnesse of it.

Eighthly, and lastly, was it stubbornnesse and hard-heart∣ednesse in an impenitent state, under so much variety of mer∣cies and judgements, Jeremiah 18.12. Notwithstanding Gods proclaiming of mercy, verse the eighth, and threatning judge∣ment, verse the tenth, yet they said they would walke every man after his owne imagination, and doe every man after the stubborn∣nesse of his owne wicked heart. Thus againe it was with the Iewes, Psalm 78. almost throughout, with interchanges of judge∣ments and mercies: and hath it not beene so with us? with how many mercies hath God wooed us from our wickednes? and by how many judgements would he have terrified us from them, by Plague, Pestilence, Famine, Pox, cold Springs, late, and rainy harvests, decay of trading, and the like: but we still remained with dry eyes, and hard hearts before him; and now he hath sent the heaviest of his judgements, the sword; so that for all this his anger was not turned away, but his hand was stretched out still: and if wee should thus doe still, wouldst not thou be anrgy with us? yes surely: And be∣cause of these and the like offences of our Land, is Gods wrath broken out upon the nation.

Secondly, as these sinnes have beene grievous, so to adde to Gods judgements, they have not beene punished. For if so by man they might have saved god a labour, Numbers 25.8. compared with the eleventh, when the people of Israel

committed whoredome with the daughters of Moab 1 and a∣mongst them one more impudent than the rest, would sinne more openly, Phineas tooke a Iavelin, and ru••ne both the man and the woman through: and by this executing of justice, he turned away Gods wrath from Israel, seeing he was zea∣lous for Gods s••ke amongst them. And Psalme 106.30. Phi∣neas stood up, and executed judgement, and the plagne was stayd: but this added to Englands misery, that though her sinnes were grievous; yet notwithstanding they were rather countenanced than••••nished. Men durst have beene drunk in the open Sun-shine, and have stared the Magistrates in the face, and not any whit affraid: Nay, many of those that should have punished it, were content to share in it: and indeed, there would hardly any such thing as drunkennesse be acknowledged in this latter age: upon complaint and ex∣amination wee could not finde out any such sinne: as our common saying is, wee could not see the wood for trees. There was foxing, and distempering with drinke, and a lit∣tle merry, and the like: But it was too uncivilly spoken, to say, that such a Gentleman was drunke, and the like. Well, God shall one day set another kinde of fire in the tayles of these Foxes, then Sampson did in his: and this distempering for∣sooth with drinke so mincingly spoken; God shall find such a distemper, as will one day exclude them out of the kingdome of heaven.

In Courts of Iustice, a Caterpillar of a Common-wealth might have hayled an honest, innocent, and harmlesse man into compasse, and some would have countenanced him: whereas he had beene sitter to have beene committed: one or other would have supplyed him for his base designes, when better men could have neither end, nor remedy against them.

In Courts Ecclesiasticall, as the matter was of late handled, was not sin••e bought and sold? pay Fees, and have Absolution, and repent when they could, when they would: and in regard of the Proxis, a very Sceliton of discipline was left, Whoredome and uncleannesse was touched with a gentle hand, for feare they

should merit the Court no more, and easinesse of punishment gives encouragement to sin, or else their purses were so purged of their minerals, that our pray was instead of a decade of Prayers, if no great hope of a second returne: yet then they were the most honest Pharisees, and did most truly pay tyth of all they so pos∣sessed. For if they received twenty pieces, they would send two ad pios usus to the Parish, where the fault was committed, and was not this a golden age? God was vexed to the heart to see that no man was so zealous in his cause, as to stand out for the punishment of sinne, so hee tooke it into his owne hand, and its a fearefull thing to fall into the hands of the living God to be punished: Hee gives now Commission to the Sword to eat flesh, and to drinke blood, untill hee have cased, and revenged himselfe of his Adversaries.

3. And lastly, as thy vvere unpunished in publick, that others might heare and feare, and doe no more presumptuously, so they were not repented on in private, as plainly appeared to the world, but men grew hardned in them, Ier. 5.3. Thou hast stricken them, but they have not sorrowed, then hast consumed them, but they have refused to receive correction, they have made their faces harder then a stone, they have refused to returne, their hearts were like Nabals, or like the Nether Milstones, they grew without remo••se, they found that of Augustine too true, Consuetude peccandi tollit sen∣sum peccati, custome of sin tooke away sense of sin: no marvell then, if God was angry with us, having beene such a Nation as this.

This being true then, that a peoples impyety provokes God to be angry: then if we would avoyd Gods anger let us a∣voyd sinne, for he is just as well ••s mercifull. If I sin, saith Job, hee narrowly markes my steps, and will not hold mee innocent. And if GOD be angry, consider the inconveni∣ences of it, and they may deter thee from sinning.

First, if he be angry, hee can arme all the creatures to be angry with him, Job 5.23. If a man bee in favour with God, the stones of the field, and the beasts of I the field are in league with him. Even so on the contrary, if a man be out

of favour with God, these are also all out of league with him.

Secondly, when he is angry hee will not heare the pray∣ers of his children: How long wilt thou bee angry with thy people that prayeth? and Lamentations the fourth Chapter, the two and fortieth, three and fortieth, and foure and fortieth Verses. Wee have finned and rebelled, therefore thou hast not spared, thou hast covered us with wrath, and persecuted us: thou hast slaine, and not spared: (and being thus angry with us) thou hast covered thy selfe with a cloud, that our prayers should not passe through.

Thirdly, and lastly, when he is angry, we are in dan∣ger of destruction every moment, one way or other: it is a feraefull thing to be out of Gods protection. So much for that poynt.

I now come to the effects, and they are two.

First, Till thou hadst consumed us.

Secondly, the extremity of his temporall judgements, so great till there was no re••nant, nor escaping.

First of the former, God would consume us: That is, though now wee bee a great body, yet this would destroy us off the earth, Isaiah 64.7. Thou hast consumed us because of our iniquities: And Deuteronomy 4.24. Our God is a consu∣ming fire, and a jealous God. Alas, if hee bee but angry, with the breath of his nostrils hee can blow whole Kingdomes downe, or bring any people to be few in number, and that many wayes; Deuteronomy 28.21, 22. The Lord shall cause The Pestilence to cleave unto thee, untill hee have consumed thee from the Land. The Lord shall smite thee with a consumption, and with the Fever, and with a burning Ague, and with a fer∣vent heat, and with the sword, (that is now our m••serie) and with Blasting, and with the Mildew, and they shall pur∣sue thee untill thou perish Yea, and in the seven and twentieth verse; He will smite thee with the botch of Egypt, and with the Emrods, and with a Scab, and with an Itch, whereof thou canst not be healed.

The second followes, So that there should bee no remnant nor escaping. Ezekiel 6.8. God said hee would leave a rem∣nant, that there might be some that should escape the sword, when he scattered them among the Countries. And Nehem. 1.9. There was a residue of the Captivity, though in great affliction. Isaiah 1.9. Except the Lord of Hosts had reserved unto us even a small remnant, we had beene as Sodome, and should have beene like unto Gomorrah. That is, we had beene utterly consumed already: for it had beene as easie for him to have taken away all, as to have taken away many, and to have left a remnant. Isaiah 37.31. The remnant should e∣scape of the House of Iudah, should take deep root downward, and bring fruit upward: but if they should thus offend again after the Captivity, as they had done before, then should there be no remnant, nor escaping: but this we know was reme∣died by Ezra, and Nehemiah.

If a man pu••sue us in one City wee may fly to another: if in one Countrey we may flye to another: if in one King∣dome wee may flye to another and bee safe, as Gods people have often done. But if God pursue us, there is no hiding place nor escaping, where God will not finde us out, Ieremiah 11.11. Behold I will bring evill upon them, which they shall not be ••ble to escape: and thou they should cry unto mee, yet I will not hearken unto them. And Am••s the ninth Chapter, and foure first Verses: Hee that flyes of them, shall not flye away, and hee that escapeth of them, shall not be delivered: though they digge in∣to hell, thence shall my hand fetch them: though they climbe up into Heaven, thence will I bring them downe, and though they hide themselves in the top of Carmel, I wil search and take them out thence; and though they be bid from my sight in the bottome of the sea, thence will I command the Serpent, and he shall bite them: and though they goe into Captivity the sword shall slay them, and I will set mine eyes upon them for evill, and not for good. Thus when God is an∣gry, and determines to make an end, there is no remnant, nor escaping: so that there be no remnant, nor escaping.