days of Humiliation and when else their hearts are loosed to mourn do deplore Yet here is our Comfort That in answer to our Supplications the Lord hath stirred up the hearts of those who have power effectually to minde that which we are confident will prove the Remedy of these and many more of our present Evils I mean The setting up without further Delay of the Lords Government in his own House over all the Land The whole Government being transmitted from the Assembly and looked upon by both Houses with a gracious Aspect and sundry Votes already past upon the chief parts thereof it is certainly expected that in a very short time the whole Frame shall be erected and not onely be accompanied with the joyfull Acclamations of this Land and of all the Churches abroad but also filled with so much Grace and Power from the presence of the Lord as shall prove an heavenly Attractive without any need of humane violence to draw the spirits of those who for the time do most dissent and oppose to its admiration and love Waiting and praying for the sight of that happie day I rest Thy Servant in the Lord R. B. A Sermon preached before the Right Honourable the House of Lords July 30. 1645. ISAI 63.17 Lord why hast thou made us to erre from thy ways and hardned our hearts from thy fear Return for thy servants sake the Tribes of thine Inheritance IN this and the two next Chapters The Division of the Chapter we have a heavenly Conference and Dialogue betwixt Christ and the Church of Israel in the time of her affliction in Babel The Dialogue hath Three or Six parts Three Questions of the Church and Three Answers of Christ In the first verse of this Chapter The first Pars. we have the first Question and Answer The Church about that time of the Captivity to which this part of the Prophecie relateth was much oppressed with many Enemies God after all his wrath begins to arise and take order with them who long had deyoured her especially with Edom the neerest and most bitter Enemy of Jacob. When she sees the sudden and unexpected Vengeance on Edom admiring who could be the author and worker of it she proposes the Question Who he was that had destroyed Bozra the principall City of the Edomites and was marching in his great and glorious strength from the Land of Edom the service there being ended to other of the Enemies Countreys Unto the Churches Interrogation Christ answers That it was he himself who now by his works was demonstrating the truth of his ancient promises and shewing the might of his power to save his people from the Enemies oppression Observe The Doctâ—ine When the Church hath wrestled long with her enemies and is ready to faint and give over on a sudden Christ the King and Captain of the Host of Israel comes down and breaks the strength of the prevailing enemy to the Church her great admiration The second part of the Dialogue is in the next five verses The second part of the Chapter The Church finding it was her Lord and God who was begun to take vengeance on her enemies before he go she is desirous of more conference with him and proposes a second Question Wherefore his Garments were red as if he had been treading a Presse of red wine The Lords Answer is That the set time of his Vengeance upon her Enemies was come That though her strength was gone and among all her friends there was none able to stand against her foes yet he alone would do it and by his own Arm had destroyed already some of them with so great a slaughter that all his glorious Raiment was stained with the blood of the slain Hence observe The first Doctrine first When the condition of the Church is most desperate upon earth then is the day and hour of her certain redresse from heaven The Church The second deserted of her self and all men else hath one fast friend who alone is worth many Ten thousands able to draw her out of all deeps In the day of the Lords anger The third wo to all the enemies of the Church When the Lord begins to trample them in the Wine-presse of his Indignation if there were no more but the dashing of their bodies in pieces the watering of the ground with their blood and the staining of the garments of their killers therewith if no more followed it were well to them But they must drink after death in the Cup of the everlasting fury of the Almighty as John comments it Rev. 14.10 They shall be tormented with fire and brimstone for ever and ever In the third part of the Dialogue from the seventh verse The Subdivision of the third part the Church finding her Deliverance sensibly begun but not accomplished for though Edom was destroyed yet Babel was sitting like a Queen over the Nations and most over the rubbish of desclate Jerusalem she turns her self to her present Redeemer and most humbly supplicates him to perfect what he had begun To deliver her fully from the great burdens both of sin and misery that yet lay upon her This Prayer is set down in the remnant of this Chapter and all the next whereunto a large and gracious Answer is returned by Christ in the 65 Chapter thorow the whole The first part of the Prayer is Thanksgiving Its first member from the seventh to the fifteenth To prepare their hearts for petitioning they lay out before the Lord the great goodnesse which he of old had bestowed on the house of Israel his wonders in Egypt his glorious works at the Red Sea and in the Wildernesse the constancy of his kindnesse notwithstanding their Rebellion and vexing of his Spirit Though sometime he punished them for their sins yet he never left them for the glory of his Name and the Multitude of his mercies Not onely Moses his Shepherd but the Angel of his Presence went before them He was afflicted in all their afflictions he bare them and carried them in his arms all these days of old thorow that howling Wildernesse This is the Churches Preface to her subsequent Prayer Hence observe first The first Doctrine Thanksgiving is the meetest usher which a Petitioner can have to the Throne of Grace Praise perfumes the lips of a Supplicant it sweetens it softens it opens the heart of a Seeker and fits it singularly to receive all its desires from God The kindnesse of God in the days of Moses The second and the most ancient times is the Churches Inheritance to the worlds end All the favours of God registred in Scripture all the gracious experiments of the Saints in any time in any place are our Patrimony serving as ruled Cases to strengthen our Faith Hope and Patience in the days of our adversity The sins of many persons The third remove not the favour of God from an elect Nation
person Achan may be stoned to death in the valley of Achor in the midst of Israels triumph The misbelieving Prince in Samaria may see the Plenty but be crushed before he taste thereof Thy hardnesse of heart if it remain will ruine thee What the fury and curse of an angry God hath ever brought on a miserable sinner in this life think upon it for shortly it may be thy portion and which is infinitely worse the whole treasures of the wrath to come a greater then ordinary condemnation for thy impenitency hardnes of heart if thou remain as thou art cannot but fall upon thee The last help I propone is Earnest Prayer A fourth Cure of hardnesse is Prayer Sometimes all the former helps will not do it for the heart is desperately wicked and incredibly hard like that of Leviathan Job 41.24 His heart is firm as a stone as hard as the nether milstone When we finde it thus shall we give over in dâ—spair Not so For there is yet mercy and power in God to make the rocks flow down to melt the mountains to dissolve the Adamant-stones There is a Warrant Neh. 9. once and again proponed for the people of God to lay hold on Gods mercy and power in the midst of their greatest Rebellion and Induration verse 16. Our father 's dealt proudly and hardned their necks and heackned not to thy Commandments But thon art a God ready to pardon gracious and mercifull thou forsakest them not Also in the 29 verse They dealt proudly and withdrew the shoulder and hardned their necks and would not hear Yet in the 31 verse Neverthelesse thou didst not forsake them for thou art a gracious and mercifull God What heart can be more hard and blinde then Pauls when he made havock of the Church yet the Lord made the scales to fall from his eyes and put in his brest in place of the stone a most gracious soft and spirituall piece of flesh The spectacle of the greatest induration the Jews when the Spirit comes on them their most obdured hearts fall to the greatest mourning Zech. 12. Let it therefore be our care in our greatest hardnesse to lie at the Throne of Grace to cry on still for this mercy of a soft heart who knoweth how soon the Lord may hear and answer When nothing else can help us if he himself come down all will yeeld to his power When the King of Glory comes to assault the most stiff and best closed heart all doors are cast open to him Psal 24.9 He breaketh the gates of brasse and smiteth the bars of iron in sunder Psal 107.16 When he puts his finger in the hole of the door the bowels of the secure Spouse will shortly be moved for him Cant. 5.4 It must be our continuall prayer that the Lord would come to put away the hardnesse of our heart to enlighten it with faith to melt it with repentance to break it with fear that so it may be a fitted Sanctuary for his perpetuall inhabitation If time were not past The last part of the verse exponed there are in the second part of the Text the Churches petition for the Lords return sundry things usefull for the present occasion Look in a little upon the meaning of the words The returning of the Lord is a metaphor taken from finite creatures that go and come But properly the Lord cannot move from place to place for his Essence is infinite he is essentially omni-present God is every where in the heaven in the earth in the Sea Psal 139. If I ascend up unto heaven thou art there if I make my bed in hell thou art there neither so onely but he fills the heaven and the earth Jer. 23.24 Do not I fill the heaven and the earth saith the Lord But not so as if when he filled all things he could be within the circle of the highest heavens 1 Kings 8.27 Behold the heavens and the heaven of heavens could not contain thee We have the reason in Job 11.8 The perfection of God is such that it is as high as heaven deeper then hell longer then the earth and broader then the Sea But beware to conceive of this infinite and immense Essence of God which is in all places and without all places as of a bodily substance for God is a Spirit and that of an infinite simplicity take heed of all grosse imaginations of him left thou turn him to an idol of thine own making Not long ago The zeal of the Court of England against Vorstius heresies Verstius and some of the Arminians in Holland began first to brangle with their Problems and thereafter to deny with their positive assertions these ground-stones of Religion At that time the zeal of England brake out to the joy of all the Churches Then the care of the King and the very Prelats was great not onely to keep Heresies as hellish vapours out of England but to have them suppressed among their neighbours in Holland with all speed We hope it shall never be told to posterity that the zeal of this Parliament was lesse against Errours at home then the Courts wont to be against that evil abroad And however for the present there be nothing so sacred in the Divine Nature and Persons which the boldnesse of Heretikes among us arising onely from impunity dare not wickedly profane yet ere long we expect a remedy to this and many more evils The Returning whereof our Text speaketh is not to be understood of the Divine Effence Nature Substance nor of the Lords common Operations but of his gracious Works of his Mercy and Compassion as we have it expresly Zech. 1.16 I am returned to Jerusalem with mercy And Jer. 12.55 I will return and have compassion on them As a man in his anger turns his back and goeth his way but when reconciled he cometh back So the Lord when grievously provoked with the sins of his people for a time departeth to his place hideth his face withdraweth the signes of his favour but thereafter when appeased he maketh his face to shine and by his Spirit works graciously in the seduced and obdured heart For this the Church here petitions That the Lord would return and make himself sensibly present to her and by the gracious work of his Spirit reclaim her from these errours and that hardnesse of heart whereinto by his absence she had fallen The Ground whereupon the Petition is builded is Gods Relation to them and their Interest in God They were his servants he their Lord and Master as it is in the last verse We are thine thou never barest rule over them they were never called by thy Name Since the Lord had taken them to be his people to serve him this was a ground to them That he would not fully nor finally cast them off but for his interest in them would return This is cleared in the last words his returning to them was not for any good was in
There is no interruption of the course of mercy towards a People by the destruction of many particular persons Great Vengeance may be upon Thousands the carcases of Ten Thousands may fall in the Wildernesse even of Moses himself and many of the Shepherds both of Church and State and yet the Lord may graciously march on before his People till he have setled them and his Ark in peace on his holy mountain The Prayer consists of Petitions The second member Complaints Confessions of sin Professions of faith intertexed one with another as the holy passions of the Supplicants hearts do mix them In the fifteenth verse The matter of the 15 verse there is a Petition backed with a Complaint The Lord for a long time had left his People to the outrages of their Enemies he had as it were left the earth gone up to the heaven and miskent all that the Enemy had done to his People Now therefore they petition that he might be pleased to look down upon them from his holy and glorious Throne in the heaven For this is the strange faith of the Church That she is perswaded so far of the power and goodnesse of her God at that very time when he hath left her to sink in misery for her offences that even then if he would but look back to her in never so far a distance if from the very heaven the place of his retiring he would behold her on the earth overwhelmed with misery she is hopefull if she come but in the sight of her gracious Lord he would not fail to take pity upon her and deliver her To this Petition a Complaint is subjoyned of the restraint and withdrawing of Gods ancient favours Sometimes his zeal and strength had been employed in her defence his mercies the tender bowels of his compassions had been extended towards her but now all sense of such favours were away This complaint lest it should irritate The matter of the sixteenth is presently corrected in the sixteenth Verse with a fair profession of Faith â—bove and against all present sense however the beams of Gods loving countenance did not then shine upon them as at some other time yet they professe their certain perswasion that God was their Father Though Abraham and Israel and all their bodily Progenitors should cast them away as unworthy to be counted their children yet they did beleeve that their everlasting and unchangeable God would not cast them off but deal with them as children notwithstanding of all their misdeservings As for the words in hand in the seventeenth Verse The division of the Text. the Church goes on to powre out her spirit before him whom she beleeves to be her Father in the midst of all her afflictions in a new complaint and petition The complaint hath two parts and the petition is backed with a twofold Reason The first part of the complaint is in these words O Lord why hast thou made us erre from thy wayes the second part in these Why hast thou hardned our hearts from thy fear The petition is that he would return after his long absence The first reason They were his servants the second They were his inheritance Let us consider severally the minde and use of every part As for the first part of the complaint The Exposition of the first pars four things in it would be exponed First What are the wayes of the Lord. Secondly What it is to erre from his wayes Thirdly How God makes men erre from his way Fourthly How the Church complains of this divine action Three of these particulars are easie and may be dispatched in a word but in the fourth there is no little difficulty For the first What are the wayes of God Gods wayes here are his Commandments full of holinesse and righteousnesse they are called Gods wayes because of their similitude with his nature that is holy righteous and true All his Commandments and conversation are according to the strait rule of his eternall and essentiall holinesse righteousnesse and truth Secondly Because they are his Law and Prescription his will prescribes them as a way to his creatures to walk in Thirdly Because of his presence therein in that way he is to be found He is graciously present and doth conntenance all that walk into it Fourthly Because of their end they lead to God they are the strait way wherein the godly walk till they come to the glorious palace above The second point What it is to erre from these wayes To erre from these wayes is to sin as it is expressed Psal 119.8 10. To wander from Gods Commandments When we leave Gods way and run out on the right hand or the left to the wayes of our own blinde minde and corrupted heart our false opinions against Gods truth our wicked inclinations and actions against his holy nature and revealed will all of this kinde is our erring from his wayes But the great difficulty is in the third How God makes men to erre How the Lord causes us to erre from his way This would seem to make God the cause and author of sin which is a horrid blasphemy against many Scriptures and all reason To eschew this huge great and intolerable inconvenience sundry famous interpreters do translate the originall otherwayes then we read it Not Why hast thou made or caused us to erre but Why hast thou suffered or permitted us to erre So Junius an excellent translator And many hundred yeers before him the Chaldee Paraphrast did render it Why hast thou cast us away to erre from thy wayes This interpretation is approved by very Learned and Orthodox Divines who bring this reason for it That the Hebrew word here is not simply in the active form not in Kal but as they speak in Hiphil whose signification oftentimes is not to make or cause but to permit Indeed this translation does eschew fully the difficulty The Grammaticall solution of some great men is not selid yet we dare not venture upon it for as it seems it were to make too bold with the Scripture The Septuagens the ancient Latin the French the Dutch the Italian and many more reads it just as our English Why hast thou made us to erre from thy wayes The Grammaticall reason alleaged hath no strength in this place for be it so that Hebrew Verbs in Hiphil sometime have a permissive and not an active sense though this in any word is very rare and the examples alleaged are very questionable yet for the Hiphil of the word in hand we deny that ever it can be so exponed A number of places of Scripture may be produced where Hithah must be actively exponed as here our translators read it but not one if it be not this in question can be brought where it may be exponed of a meer permission without some agency and operation upon the erring and seduced person We dare not trust the solving of so
removall whereof hath been one chief end of all our late Humiliations The longer it lieth on it is the heavier and all good men have the more reason to cry with Abner to Joab upon a lesse occasion Shall the Sword devour for ever Knowest thou not that it will be bitternesse in the later end How long shall it be ere thou bid the people return from following their brethren Our Malignant enemies the onely authors of our present Discord have to this day denied us Peace in any just and safe terms If obstinately they will go on in their refusall we must proceed in our necessary defence and crave from the God of Peace that which these children of Discord do deny unto us and expect from the heaven such a Blessing upon our Armies as may force them to permit us to live in quietnesse when they are no more able to cause troubles In the mean time all should continue their prayers to God so to frame the hearts of all men that the weary and fainting Kingdoms may be delivered so soon as is possible from our destroying Discords The estate of the world abroad Reasons why Peace is to be wished doth much call us to these thoughts The Desolations of Germany farther from any appearance of remedy this hour then Six and twenty yeers ago should be exemplary unto us If our mindes be so large as to look so far abroad we may see the whole Western Kingdoms in a greater danger to be swallowed up with the great Turkish Leviathan then they have been at any by-gone time We know his head this day is bent towards Christiendom The Bulwarks which were wont to keep him out on both hands upon our East in Germany and Hungary upon our South in Italy and Spain are so much brangled with Intestine and irreconcileable Divisions that we have just ground to fear what this his Western Enterprise may produce England ofttimes hath felt the heavie stroke of the Constantinopolitan Arms when they were in much weaker and far lesse terrible hands then at this day they are If these seem far-fetched fears look over to the condition of our neerest Neighbours While we are sleeping and so soon as awakened fallen a destroying our selves the French King hath ingrossed a greater and more formidable power then any of his Ancestors for some hundred yeers did enjoy No wise man of this Isle will close his eyes at the extraordinary and disproportionate encrease of that Estate If there were no other reasons I believe convincing Demonstrations might be drawn from the present estate of the world abroad why we should continue to make it one of our speciall prayers in all these meetings That we might be so happie as quickly to see in all the three Kingdoms a just and well-grounded Peace But if the fatall obstinacy of our enemies will force us to fight it out with all chearfulnesse let us go on till they be brought so low as not to be willing any more to reject the equitable Offers of both Parliaments Onely let this Judiciall Discord be extended to as narrow bounds as is possible Most of all Peace among our selves would be kept with care Let all our Divisions be with the enemy among our selves let the bond of brotherly Union continue and encrease All that are for God and the welfare of the Kingdoms in the three Nations are united together by the Covenant and Band of God All Ages shall call them Cursed who for any imaginable advantage private or publike shal labour to put asunder what God hath conjoyned The greatest advantages cannot make up the losse which unavoidably will follow upon such a Breach We know the Prince of Discord that restlesse Spirit will always be stirring up in the humours both of evil and of good men the sparkles of that fire of jealousie envie malice division wherewith he enflamed the nature of all men in the brest of our old father the first Adam But all the members of the second Adam should make it not so much their profession as their reall care and conscience to smother these smokes whenever they appear I am sure the wisedom the piety the peace of minde the love to his Countrey of that man is greatest who with the greatest sedulity employs himself to cast water on every beginning on every the least appearance of any Division which Satan may be working in the Parliament in the Assembly in the City in the Army and above all betwixt the Covenanted Nations The second Judiciall Errour I point at is Ecclesiastick Anarchy is a Judicial error Our Ecclesiasticall Anarchy How great a sin and how great a judgement this is a little consideration will clear By this wofull Anarchy Christ is robbed of a great part of his Kingdom in this Land That in all the Churches he hath in England there should be no Government at all no execution of Discipline That not one of his Officers should have liberty to keep from his Table to cast out of his House those that are most grievous to him That for so long a time he should be hindered to keep so much as one Court in any of his approved Churches in England it is very strange Which of you would not take it for agrievous offence The absurdity thereof if any would offer to hinder the sitting of the high Court of Parliament at Westminster or wherever else they please to sit Yea it would be taken for a hainous crime if any in the Citie or Countrey should stop the least Committee or meanest Officer whom either of the Houses would send out in their name to execute any of their Orders What man in the Kingdom would not take it for an intolerable affront if his servant were hindred to close his doors and keep out of his house his enemies or any whom he discharged his presence What grief would it be to any of us to be forced to see daily not onely walking in our house but sitting at our Table those whom least we desire We may judge by what we feel in our own brests when such offences are offered to us what sense Christ will have of them when his Spirit so long hath been pierced with them That Christ by whose power alone this Parliament hath sitten so long time in despite of their enemies by whose goodnesse it is that their Sentences get any where obedience who makes their wills in their private States and Families to be regarded That he should not be suffered to keep any Court in his own Church That his Orders should not be regarded in his own House it is very strange Can any man say that ever before it was thus in England these Fourteen hundred yeers or if it be longer since there were any Churches in this Land Was ever a totall Anarchy heard of in any Churches before these late times Is it any where else this day to be seen in the world Doth the Pagan the Turkish the Popish
among them without all hazard of persecution Is this humour diminished to this day Or with a little change doth it not predomine yet in many We must still excell all other Churches in our Government In place of Episcopacie we will have a new Popularity Just the old Brownism of the rigid Separatists covered with the new name of Independency For after triall it will be found that this new and Middle way as it is called is really the extremity of the most rigid Separation That it is not a semi but a sesqui-Separation Independency is not a seâ—i but a sesqui-separation That for the smaller crotchets of the Brownists which they lay aside they adde more errors of a worse stamp which the old Separatists were wont much to detest But to sweâ—ten our new eminency above other Protestants it must be mixed with a Liberty of Conscience not that for which the King Court and Bishops were lately so much cryed out upon The toleration onely of Papists or any one false Religion but a full and Catholike Liberty for all imagiuable kindes of false Religion much more then to this day was ever required either in Amsterdam or Pall or Transilvania or any where else where the licentiousnesse of erring in the great wrath of God hath been permitted to dwell Upon these things the godly would look not as upon a subject of talking or an incentive of wrath and indignation against the persons of any but to be matter of heart-grief and mourning to the Lord in our secret places In the end of this Catalogue of publike sins thou wouldst have annexed a Register of thy personall provocations When thou hast brought the Candle of Gods Word and Spirit within thy own house and within the Cabinet of thy own brest doubtlesse thou wilt behold so many abominations both fleshly and spirituall that will be just cause of watering thy Couch with thy tears and pouring out thy heart before the face of the Lord if thou wer able in tears of blood A third help to softnesse of heart A third Cure of hardnesse is Motives to fear is Motives to fear for this hardnesse of heart proceedeth as from misbelief and impenitency so also from security wherefore in our Text it is opposite to fear Why hast thou hardned our hearts from thy fear And Josiah so soon as tendernesse of heart came upon him began to fear and tremble So Motives to fear are helps to softnesse and cures for hardnesse of heart Of these I point shortly but at three The Judgements of God on others His Mercies to us And if these affect not The Wrath yet to come on us For the first 1 Judgements on others we would oft remember the examples given us by God Who ever thou art thou hast thy patern from God Be thou a Church-man a Citizen a Knight an Earl a Duke a Prince how hath the Lord scourged divers of thy Coat lately before thy eyes wounded killed impoveriffied disgraced many and put others to stand this day on the brink of ruine and worldly misery Were they the greatest sinners on whom the Tower of Siloam fell Or they whose blood Pilate mingled with their Sacrifice The Lords remark on these Judgements was That except we repent we shall all likewise perish The late Judgements which God hath inflicted on many of thy quality are loud words to thee that thou mayest fear and tremble that thy heart may melt within thee for thy sins lest the Lord make thee a spectacle of Judgement to others who by the miseries of others wouldst not be taught to repent Again Remember the great mercies of the Lord 2 Mercies on us For there is mercy with God that he may be feared The speciall means whereby Nathan softned the heart of David after it had been long hardned in sin with Bathsheba was a Catalogue of Gods mercies towards him 2 Sam. 2. I dâ—livered thee out of the hand of Saul I made thee King over Israel I gave thee thy masters house and if that had been too little I would have given thee more Why hast thou despised my Commandment The ointment of mercy is most softning of it gracious heart when it groweth into hardnesse It s good to have a Register of Gods favours both to the publike and thy person Consider all that the Lord hath done lately for the Church and Kingdom If the Malignant party had prevailed as once they were too like to have done if their Tyranny in Church and State had been established by the overthrow of the gracious party in the whole Isle what wofull days should have come upon us and the posterity That the Lord hath heard our Prayers and from the heaven hath done so many and so great things for us That we are in so fair a way to have both Church and State setled according to Truth and Justice That for our persons we have been guided aright in the common Cause that when so many greater wiser better then we have been given over to the counsels of their own hearts to joyn with the enemy for their own disgrace and wrack That the Lord should have kept thy heart strait and hold â—â— thee on thee side wherein was Justice Truth and the blessing of God That in that party the Lord hath taken any service at thy hand when many more able and as willing have been unserviceable That thy life thy limbs thy estate are preserved when this service hath cost many their life some their limbs some their estates These and the like favours would be remembred for the softning of our heart In the third place 3 Greater Judgements yet coming if neither Judgements on others nor mercies on thy self will move consider what remedilesse evils may shortly be the reward of so great a contempt When Nabals heart grew like a stone within him the hand of God did in a little time cut him off by death When neither Judgements nor mercies bring a heart to fear the Lord usually pours out the full Vials of his heaviest wrath It is a fearfull thing to fall into the hand of that consuming fire We would do well to be lifting up our eyes to that invisible Spirit whom the world cannot see To behold his hand guiding all the wheels of publike and private affairs Were our State much better setled then yet for a long time it can be if he be miskent he can cast down in a moment more then men can build in many yeers If he be not feared and sought to he will so crosse and confound the guides of Church and State that when they are at the end of the Wildernesse on the very borders of Canaan he can bring them back to toil in the Wildernesse till they die without so much as a sight of that Canaan though once they had come very neer unto it Albeit the publike did prosper yet the fearfull wrath of God for thy hardnesse of heart may light on thy