A41644:183
God's call to England, for thankfulness after gracious deliverances wherein is showed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge.God's call to England, for thankfulness after gracious deliverances wherein is shewed, that our deliverances, not answered with reformation, will be followed with sorest destruction / by Thomas Gouge.
London: printed for John Hancock, 1680
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Micah 3.11, 12. They leaned upon God in ways of sin, and said, Is not the Lord among us? do we not profess him, ⟨p. 142⟩and worship him? Therefore shall Zion for your sakes be ploughed as a field, and Jerusalem shall become heaps, and the mountains of the House of the Lord, as the high places of the forrest. The Ark of the Lord could not save the Israelites sinning; Zion will be no shelter for Hypocrites. 'Tis in vain to flatter our selves with conceits of safety in an outward show of Godliness; that hay and straw can be no fence from the ruining flames of Divine Vengeance.
Micah 3.11, 12. They leaned upon God in ways of sin, and said, Is not the Lord among us? do we not profess him, ⟨p. 142⟩and worship him? Therefore shall Zion for your sakes be plowed as a field, and Jerusalem shall become heaps, and the mountains of the House of the Lord, as the high places of the forrest. The Ark of the Lord could not save the Israelites sinning; Zion will be no shelter for Hypocrites. 'Tis in vain to flatter our selves with conceits of safety in an outward shew of Godliness; that hay and straw can be no fence from the ruining flames of Divine Vengeance.
Awake then from brutish security, and fall to work to prevent the threatened ruin, by repentance and amendment. Fancy not your selves beyond the reach of judgments, but tremble in your selves, that you may have rest in the day of trouble. Make the Almighty your friend, that he may not be a terror in the day of Evil. Be afraid of all his judgments, For if you will not learn to fear that great and dreadful Name, the Lord thy God, then will he make thy plagues wonderful, Deut. 28.38. Is not destruction coming after deliverance? Are not dreadful days approaching to us? Consider these few particulars following, and you will see what cause we have to shake off security, and ⟨p. 143⟩prepare our selves to meet the Lord in ways of judgments, who have so long enjoyed the shines of mercy.
Awake then from brutish security, and fall to work to prevent the threatned ruine, by repentance and amendment. Fancy not your selves beyond the reach of judgments, but tremble in your selves, that you may have rest in the day of trouble. Make the Almighty your friend, that he may not be a terrour in the day of Evil. Be afraid of all his judgments, For if you will not learn to fear that great and dreadful Name, the Lord thy God, then will he make thy plagues wonderful, Deut. 28.38. Is not destruction coming after deliverance? Are not dreadful days approaching to us? Consider these few particulars following, and you will see what cause we have to shake off security, and ⟨p. 143⟩prepare our selves to meet the Lord in ways of judgments, who have so long enjoy'd the shines of mercy.
1. May we not justly fear our ungrateful carriage towards God, will hasten his formidable departure from us? Unkindness shown to friends coming to us, will certainly discourage them from abiding with us. The happiness of a Nation consists above all, in the fruition of the favourable presence of God; and if by a regardless carriage, or displeasing behaviour, we provoke him to depart, our sudden ruin will be the consequence of his deserting of us. Hos. 9.12. Woe also to them when I depart from them. There is that absolute necessity of the presence of the Lord with a people, to conduct them by his Counsel, to protect them by his Power, to succeed them by his blessing in use of saving means, to deliver them in unconquerable dangers, that if he withdraws it from them, none of these things can be done by another hand. Hence the Lord, unwilling to ruin Jerusalem, with bowels of compassion cries out, Jer. 6.8. Be instructed, O Jerusalem, lest my soul depart from thee, and thy land becomes desolate and not inhabited. The soul of a man is the ⟨p. 144⟩vivific principle, on the separation of which from the body, there ensues a death; all strength, counsel, beauty, leaves the body. Thus when the Lord departs, the soul of a Nation is gone, and then the Nation is only a mouldering heap, and as a lifeless carcass. We certainly loose all good, when the presence of God is withdrawn from us. If we by our sins make the Almighty go away, he for our sins will take away all kind of Mercies from us. Deut. 3.1.17. I will forsake them. The regardless Atheists of our age will say, Let him go, and what then? Oh, says the Lord. Then shall ye be devoured, and many evils and troubles shall come upon you; so that they shall say in that day, Are not these evils come upon us, because the Lord is not amongst us?
1. May we not justly fear our ungrateful carriage towards God, will hasten his formidable departure from us? Unkindness shown to friends coming to us, will certainly discourage them from abiding with us. The happiness of a Nation consists above all, in the fruition of the favourable presence of God; and if by a regardless carriage, or displeasing behavior, we provoke him to depart, our sudden ruine will be the consequence of his deserting of us.
Now may we not fear God will depart from a people that behave themselves so unkindly as we at this day? We slight his presence, abuse his kindness; can we think to be blest with his presence long? We read, Hos. 8.3. Israel hath cast off the thing that is good. The Hebr. is only, [Greek or Hebrew] repulit à see bonum, i. e. [Greek or Hebrew], beneficium, or [Greek or Hebrew], Praeter quem non est bonum. So Rivet, Grotius, and others: ⟨p. 145⟩that is, Israel hath driven from it God the only good, hath made its kind Benefactor go away. Oh have we not done thus? have we not been driving God away from us; as weary of his Ordinances, tired with Gospel-proffers, nauseating Mercies, and despising Deliverances? How can we think God, can walk with us any longer, when we walk so frowardly and contrary to him? Amos 3.3. How can two walk together, unless they be agreed? thereby God shows them how impossible it was for him to continue in ways of mercy to them, since they refused to walk with him in ways of duty; which is the sweet harmony God expected from them: says the Lord, You would have me to walk with you, and bless you, yet ye depart from me, and blaspheme my Name. How can I longer walk with you? Thus the Lord threatens a people, Lev. 26.21. If ye walk contrary to me, I will walk contrary to you. v. 24. I will bring seven times more Plagues upon you, according to your sins. Oh how perversely have we walked! How contrary is Disobedience to Deliverance, Sinning to Salvation, Cursing to Blessing! and may not God justly leave us ⟨p. 146⟩to ruin, and suffer our destruction who deal thus unanswerably with him?
Now may we not fear God will depart from a people that behave themselves so unkindly as we at this day? We slight his presence, abuse his kindness; can we think to be blest with his presence long? We read,
2. May we not justly fear that our provoked God in justice will set the wicked over us, who have despised his righteous and blessed Government? August. says, God sets up wicked oppressors, cum judicat res humanas talibus dignas dominis; when he judges a people meriting such masters. When Religion is counted an intolerable yoke, under a Government that decrees the observance of it, we may with terror expect a yoke to be laid upon our necks that shall be so heavy, that we shall see our unspeakable folly in accounting the service of God a slavery to him. Have we not cause to fear that dreadful word? Deut. 28.47, 48. Because thou servedst not the Lord thy God with joyfulness and gladness of heart in the abundance of all things: Therefore shalt thou serve thine enemies which the Lord shall send against thee, in hunger, and thirst, and nakedness, and in want of al• things; and they shall put a yoke upon thy neck, until they have destroyed thee. Our wanton spirits under sometimes-a-prosperous Rule, may be humbled by the severities of either foreign Princes prevailing ⟨p. 147⟩or home-enemies reigning. God punishing the iniquity of a people, is said, Hos. 13.11. To give them a king in his wrath. When God sets the wicked over a people, 'tis a manifest indication of his anger. God often sets the worst of Governors over the worst of people. As a holy man pleading with God about one Phocas made an Emperor, Cur Domine Phocam Imperatorem constituisti? responsum datum accepit, Quia non inveni pejorem. Why Lord hast thou made Phocas an Emperor? he was answered, Because I could not find a worse.
2. May we not justly fear that our provoked God in justice will set the wicked over us, who have despised his righteous and blessed Government? August. says, God sets up wicked oppressors, cum judicat res humanas talibus dignas dominis; when he judges a people meriting such masters. When Religion is co•nted an intolerable yoak, under a Government that decrees the observance of it, we may with terrour expect a yoak to be laid upon our necks that shall be so heavy, that we shall see our unspeakable folly in accounting the service of God a slavery to him. Have we not cause to fear that dreadful word?
May not our hearts then dread the fatal effects of removing our present King? (whom God preserve.) Should God in anger do it, what bloody confusion may follow in this nation? and will not our sins in the abundance of mercies, make him destroy both us and our King? Prov. 28.2. For the transgression of a Land, many are the Princes thereof: that is, the continuance of Kings on this account is shortened, and for the punishment of their villainies the lives of their Kings are abbreviated, and one is set up after another; which great mutations are often attended with great confusions, and innumerable calamities.
May not our hearts then dread the fatal effects of removing our present King? (whom God preserve.) Should God in anger do it, what bloody confusion may follow in this nation? and will not our sins in the abundance of mercies, make him destroy both us and our King? Prov. 28.2. For the transgression of a Land, many are the Princes thereof: that is, the continuance of Kings on this account is stortned, and for the punishment of their villanies the lives of their Kings are abbreviated, and one is set up after a•other; which great mutations are often attended with great confusions, and innumerable calamities.
3. May we not justly fear, the Lord may suspend his divine influence from the Counsels of this Nation, that since we have little regarded what he hath done for us, the ablest Advisers, the most politic Counsellors, may be disabled from doing those things which may be profitable for us? How often have the Counsellors of a Nation deserted by God, been unprosperous in their enterprises and undertakings for a people? Notwithstanding the care our vigilant Sovereign hath taken or may take to suppress the growing power of Popery by his Royal Proclamations; and although the hearts of our Parliament may be filled with sincerest intentions, to act for the advantage of the Nation, yet they may fail in the means, and be disappointed of the end, if God should desist from concurring with them.
3. May we not justly fear, the Lord may suspend his divine influence from the Councels of this Nation, that since we have little regarded what he hath done for us, the ablest Advisers, the most politick Counsellours, may be disabled from doing those things which may be profitable for us? How often have the Councellours of a Nation deserted by God, been unprosperous in their enterprises and undertakings for a people? Notwithstanding the care our vigilant Soveraign hath taken or may take to suppress the growing power of Popery by his Royal Proclamations; and although the hearts of our Parliament may be filled with sincerest intentions, to act for the advantage of the Nation, yet they may fail in the means, and be disappointed of the end, if God should desist from concurring with them.
What if their Counsels shall not have acceptance? What if their advice may seem unsafe, and others must needs be chosen? Will not the Enemies of our Nation be working all this while? Will not our Foes be contriving and hastening our ruin, ere we have counsel to prevent it? Would not this be a heavy ⟨p. 149⟩Judgment? And may not this be feared by us, who have seen how hard it is to give acceptable counsel in these difficult and dangerous times?
What if their Counsels shall not have acceptance? What if their advice may seem unsafe, and others must needs be chosen? Will not the Enemies of our Nation be working all this while? Will not our Foes be contriving and hastening our ruine, ere we have counsel to prevent it? Would not this be a heavy ⟨p. 149⟩Judgment? And may not this be feared by us, who have seen how hard it is to give acceptable counsel in these difficult and dangerous times?
What if the Lord should do to us, as to the Counsellors of a people of old, Isai. 19.14. He mingled a spirit of perverseness in the midst of them: Hence they became as a drunken man that staggereth in his vomit. They staggered about, were always unfixed, ever unstable, but reeled this way and that way, not knowing what to do, or where to go. Should this Spirit of division be mingled with ours, what shall we find but the breach made wider, the distress made greater? Private animosities would be the destruction of public advantages: The Blessing that hath been promised to the godly, hath been wanting to Councillors in our age, Psal. 1.3. Whatsoever he doth shall prosper. But hath not a miscarrying Womb, and dry Breasts, been the Curse of the Lord upon us?
What if the Lord should do to us, as to the Counsellors of a people of old, Isai. 19.14. He mingled a spirit of perversness in the midst of them: Hence they became as a drunken man that staggereth in his vomit. They staggered about, were always unfixed, ever unstable, but reeled this way and that way, not knowing what to do, or where to go. Should this Spirit of division be mingled with ours, what shall we finde but the breach made wider, the distress made greater? Private animosities would be the destruction of publick advantages: The Blessing that hath been promised to the godly, hath been wanting to Councellors in our age, Psal. 1.3. Whatsoever he doth shall prosper. But hath not a miscarrying Womb, and dry Breasts, been the Curse of the Lord upon us?
What if the Lord should suffer them to mistake the means of our recovery, or fall short in what they do? Sometimes it hath been known that Governors have been too sparing to the wicked, to ⟨p. 150⟩their own ruin. The King of Israel lost his life, for sparing Benhadad that should have died, 1 Kings 20.41. Thus saith the Lord, Because thou hast let go out of thine hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. It seems Ahab had too great a kindness for Benhadad, who deserved to dye, being an implacable enemy to them: And are there not such enemies to be destroyed at this day? He also held by Tyranny places belonging to the Israelites, and therefore deserved death: And are there not those who are seeking to possess what belongs unto us, that ought to be cut off for their malicious enterprises? He was also one that God did manifest his displeasure against, by destroying 100000 Footmen of them, whereby he might understand Gods displeasure against him. Now for him to spare this enemy, to entreat so honourably this public Adversary, when given into his hands, brought him under this threatening. Should our enemies be even spared like him, should we not suffer after this manner? And will not this be a bad exchange, to give our lives for theirs? Will this be a worthy deed, to ⟨p. 151⟩spare a thief from the gallows to cut our throats? See 1 Sam. 14.21, 23. There is little trusting such enemies, whatever pretences they make. Judaeo baptizato, & lupo domestico, non est credendum. We must not trust a baptized Jew, being an inward enemy to a Christian; nor a house-wolf, that will still make murder among the sheep.
What if the Lord should suffer them to mistake the means of our recovery, or fall short in what they do? Sometimes it hath been known that Governours have been too sparing to the wicked, to ⟨p. 150⟩their own ruine. The King of Israel lost his life, for sparing Benhadad that should have died,
Sometimes in the world it hath been known, that as men have been too sparing to the wicked, so too cruel to the godly. The rod hath been laid on the wrong back, as the Poet said,
Dat veniam corvis, vexat censura columbas. The innocent Doves are censured, whilst the ravenous Crows are pardoned. The Christians in former days have been clothed with Bears-skins, and then baited. Some persons are misrepresented, and then more severely reprehended than those a thousand times more guilty. We read in Scripture how Ahasuerus, that mighty Prince, was brought to decree the ruin of the Jews, by the aspersions Haman cast upon them, as if they were a people not fit to live, and that it was not for the Kings profit to suffer them; and by this means this innocent people had utterly been ⟨p. 152⟩destroyed, had not a wonderful Providence prevented. Hence sometimes it hath been experienced, that a poor afflicted people have born the punishments designed for and deserved by others, only from the misprisions of prejudiced persons. Should it then be ever thus with us, how soon would our ruin come upon us? How would the hands of enemies be strengthened, and the Nation disabled from helping it self?
Dat veniam corvis, vexat censura columbas. The innocent Doves are censur'd, whilst the ravenous Crows are pardoned. The Christians in former days have been cloath'd with Bears-skins, and then baited. Some persons are misrepresented, and then more severely reprehended than those a thousand times more guilty. We read in Scripture how Ahasuerus, that mighty Prince, was brought to decree the ruine of the Iews, by the aspersions Haman cast upon them, as if they were a people not fit to live, and that it was not for the Kings profit to suffer them; and by this means this innocent people had utterly been ⟨p. 152⟩destroyed, had not a wonderful Providence prevented. Hence sometimes it hath been experienced, that a poor afflicted people have born the punishments designed for and deserved by others, only from the misprisions of prejudiced persons. Should it then be ever thus with us, how soon would our ruine come upon us? How would the hands of enemies be strengthened, and the Nation disabled from helping it self?
4. May we not justly fear our enemies have now set forward, by their doubled diligence, that design which was set back by the discovery of their accursed Plot? Our enemies may be like the Devil, qui surgit armis quibus dejicitur, rises by the weapons by which he is cast down: So these politic Wretches may improve the discovery of their designs, to make for the advancing of them, by laying their Plots more cunningly. We have often heard of repulsed Armies gaining force, and at last become triumphing Conquerors. Our enemies may yet be rallying upon us, and that with a more invincible fury. The Fowler often removes his snares, understanding the birds perception of it; our enemies may change ⟨p. 153⟩or remove their snares, and yet be as near to slay and undo us as before. And when we are most secure from it, we are nearest to it. The dreadful battle was against Gibeah, when he knew not such an evil was near him, Judg. 20.34. Those Serpents will not dye because their tails are cut off. Those grand Politicians can contrive more ways than one. 'Tis possible their fainting hearts have had some Cordials from Rome to revive them. France can help them at a dead lift: and their Ghostly Father will prevent the ruin of his cursed brats, if all he can do can ruin us. May we not fear things are brought to be statu quo, as they were before, or rather worse, if that be possible? I fear every gap is not yet stopped, whereby our enemies may possibly invade us. I think it may be feared our enemies are not yet so much impaired, but that they are able to recover their loss of some Arms they had to spare, and some men they will not miss amongst their thousands. Do they not cry in the stoutness of their hearts and pride of spirit, as Isa. 9.10. The bricks are fallen down, we will build with stones; the sycamores are cut down, we will build with cedars? We have been ⟨p. 154⟩too remiss this once, but now we will be more invincible. The water cast upon their fire, may make it burn the more fiercely, and vexatious disappointments will make them more diligent.
4. May we not justly fear our enemies have now set forward, by their doubled diligence, that designe which was set back by the discovery of their accursed Plot? Our enemies may be like the Devil, qui surgit armis quibus dejicitur, rises by the weapons by which he is cast down: So these politick Wretches may improve the discovery of their designs, to make for the advancing of them, by laying their Plots more cunningly. We have often heard of repulsed Armies gaining force, and at last become triumphing Conquerours. Our enemies may yet be rallying upon us, and that with a more invincible fury. The Fowler often removes his snares, understanding the birds perception of it; our enemies may change
5. May we not justly fear the relief that we have, may be no other than a faint cheering before a miserable death? How often do we see men labouring under deadly diseases, revive a little, and give up the Ghost? How often do we know a whist calm, before a raging storm? A people may get a little heart immediately before their ruin. 2 Kings 17.4. compared with Hos. 1.8. When Lo-ammi was born, the ten tribes that before were dispirited, and by presents did homage to the King of Assyria year by year, begin to be jolly, and hope to cast off the yoke of bondage, and bring presents no longer; but joined in confederacy with Egypt, which was immediately before their rejection. God begins to save with a little escape, but it may be but a little lightning before death. The Dolphin sports much before a storm. Men in jolly and fearless condition, is a dreadful presage of a ruining storm. So true ⟨p. 155⟩it is in maximâ fortunâ minima licentia. In the greatest prosperity, we are not allowed the least sinful liberty. God threatening to bring down judgments upon Israel, says, he will feed him as a lamb in a large place, Hos. 4.16. To enlarge a peoples bounds, is in Scripture taken to free them from troubles; so God designing great distress, would a while free them from troubles. 'Tis a metaphor taken from Butchers, who about to slay their Cattle, first put them into large pastures to fatten them; so God about to destroy a people, often gives them a freedom from distress, and leaves them to fill up apace the measures of their sins, and then brings them out to slaughter: Hence Merc. on the place; Nunc Israelitas copiosè pascet, ut mox saginati hostibus dedantur trucidandi. He feeds the Israelites most plentifully with mercies, that being fatted up, they may become a prey to their butchering enemies. Oh how fast do we fatten! How soon shall we be ready to be sacrifices to our enemies?
5. May we not justly fear the relief that we have, may be no other than a faint chearing before a miserable death? How often do we see men labouring under deadly diseases, revive a little, and give up the Ghost? How often do we know a whist calm, before a raging storm? A people may get a little heart immediately before their ruine.
6. May we not justly fear, that as God in his wrath hath dealt with others, he may deal with us? When Judgments on others are not made use of as warnings, […] ⟨image 94⟩[…] ⟨image 94⟩[…] ⟨image 95⟩[…] ⟨image 95⟩⟨p. 156⟩they become but examples and patterns of our own destruction. Luke 13.3. Except ye repent, ye shall likewise perish. The Sword of Justice is not so blunted by wounding others, but it can wound the hairy scalp of every one that goes on in sin. The Arrows of Divine Vengeance are not yet spent, there may be many in reserve to pierce our obstinate, hardened hearts. God is the same yesterday, to day, and for ever; the same to love, protect and secure his obsequious people; the same to ruin and destroy rebellious sinners. Ezek. 20.36. Like as I have pleaded with your Fathers, so will I plead with you. The punishments of sin other Nations have experienced, may at last be inflicted on us. The Vengeance of God on others, is a sign to us, Jer. 7.12-14. Go ye now to my place which was in Shiloh, and see what I did to it, for the wickedness of my people Israel; and now because ye have done all these works, saith the Lord, therefore will I do so to this house, &c. May not the dealings of God with others, prognosticate his dealings with us? May not the sore Desolations in Germany, the distresses of Protestants in France, the ruins of the Churches we read of in John's Revelations, ⟨p. 157⟩cause us to fear we at last shall experience the same Miseries, and drink of the same cup of Astonishment that hath been given to them? 2 Pet. 2.5, 6
—Tua res agitur paries cum proximus ardet. Thou art greatly concerned when thy Neighbours house is in flames. The Cup passes from one to another.
6. May we not justly fear, that as God in his wrath hath dealt with others, he may deal with us? When Judgments on others are not made use of as warnings, 〈…〉 ⟨image 94⟩〈…〉 ⟨image 94⟩〈…〉 ⟨image 95⟩〈…〉 ⟨image 95⟩⟨p. 156⟩they become but examples and patterns of our own destruction. Luke 13.3. Except ye repent, ye shall likewise perish. The Sword of Justice is not so blunted by wounding others, but it can wound the hairy scalp of every one that goes on in sin. The Arrows of Divine Vengeance are not yet spent, there may be many in reserve to pierce our obstinate, hardened hearts. God is the same yesterday, to day, and for ever; the same to love, protect and secure his obsequious people; the same to ruine and destroy rebellious sinners. Ezek. 20.36. Like as I have pleaded with your Fathers, so will I plead with you. The punishments of sin other Nations have experienced, may at last be inflicted on us. The Vengeance of God on others, is a signe to us, Jer. 7.12-14. Go ye now to my place which was in Shiloh, and see what I did to it, for the wickedness of my people Israel; and now because ye have done all these works, saith the Lord, therefore will I do so to this house, &c. May not the dealings of God with others, prognosticate his dealings with us? May not the sore Desolations in Germany, the distresses of Protestants in France, the ruines of the Churches we read of in Iohn's Revelations, ⟨p. 157⟩cause us to fear we at last shall experience the same Miseries, and drink of the same cup of Astonishment that hath been given to them? 2 Pet. 2.5, 6. If God spared not the old world, shalt thou escape his judgment? What have we more to secure us? Why should we not be made as Sodome by judgments, that parallel it in sins? Let us take the caution God gave to Israel, Deut. 24.9. Remember what the Lord thy God did unto Miriam by the way, when he brought thee from Egypt. Minde what God hath been doing to other Nations. The Inscription on Senacherib's Statue may be written on all ruined Nations, 〈non-Latin alphabet〉. Beholding me, learn to be godly. But especially when distresses fall on a people near us, we are greatly to regard them. The Protestants in France are already involv'd in unspeakable trouble, and as the Poet said,
