Selected quad for the lemma: law_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	word_n	wrath_n	write_v	209	3	5.1763	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87874	A sermon preached at the publique fast the ninth of Feb. in St Maries Oxford, before the great assembly of the members of the Honourable House of Commons there assembled: and published by their speciall command.	Leslie, Henry, 1580-1661.	1643 (1643)	Wing L1167; Thomason E36_4; ESTC R12873	25,682	45

Therefore is the execution of justice called Opus alienum Isa 28.21 For the Lord shall rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he might doe his worke his strange worke and bring to passe his act his strange act It is called a strange work because he hath no delight in it as he professeth Ezech. 18.32 I have no pleasure in the death of him that dieth God hath no pleasure in death and in destruction but is in a manner constrained by our finnes to inflict them for sin crieth unto the heaven for vengeance and suffereth not God to rest till he have poured it out sin is so contrary to Gods nature that he cannot but punish it according to that Psal 5. 5. The foolish shall not stand in thy sight for thou hatest all workers of iniquity He reasons from the nature of God after this manner God hateth sin and therefore he will punish it It is not without cause that the same word in the Hebrew doth signify both sin and punishment for these two are inseparable if impiety there can be no impunity It was Gods threatning unto Adam in the day that thou eatest of the forbidden fruit thou shalt dye the death Gen. 2.17 This is the sentence of the Law Cursed is every one that abideth not in all things that are written in this book Deut. 27.26 This is repeated by the Prophet Ezech. 18.4 The soule that sinneth it shall dye the same is confirmed by the Apostle in many places Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men Rom. 5.12 By sinne death entred into the world So that if it had not been for sin death could not have found a door to enter in at But when by one man sin entred into the world death entred by sinne and passed upon all men Rom. 6.23 The wages of sin is death Rom. 8.13 If ye live after the flesh ye shall dye And S. Iames saith chap. 1.15 Sin when it is finished bringeth forth death He saith not of every sin that it bringeth forth death but only of sin when it is finished or come to a full height for God in his mercy forgiveth sins not finished or at least he tolerateth them till they come to perfection that the sinner may be without all excuse but in his justice he judgeth and condemneth sinnes consummate by frequent iteration hardnesse of heart and impenitencie as he she weth Amos 1.3 For three transgressions of Damascus and for foure I will not turne away the punishment thereof c. as if he had said if Damascus had sinned onely once in persecuting of my Church I might have turned away my judgements but they have sinned often to three transgressions they have added foure they have threshed Gilead with threshing instruments of iron And for so many transgressions I will not turn away their punishment Such a continued course in sinne doth not only deserve death which is common to all sinnes but it assuredly bringeth it forth and moveth God to inflict it upon the sinner The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there used by the Apostle signifieth to be delivered of that which hath been conceived so that the Apostle will give us to understand so much that sin when once it commeth to perfection is with child of death and must needs be delivered If it be so that sin bringeth punishment and that there is no suffering but only for sin then whensoever any evill is upon us let us look back into our former courses examine our by past lives and see what we have done to provoke Gods wrath and indignation against us for certain it is that all afflictions are from God and as certain it is that all afflictions are from God and as certain it is that God never strikes but where he findes a cause in the party Oh happy were we if the sense of our sufferings might thus lead us into the sight and sense of our sins that so we might have recourse unto the Physition of our soules But alas we all perish for want of consideration for we goe on walking rashly and mind not what we do or in what case we stand to God-ward No man repented saith our Prophet cap. 8.6 but why No man said what have I done Every one turned to his course as a horse rusheth ●nto the battle There can be no repentance till first there be a looking back I. am 3.40 to see what we have done amisse therefore let us search and try our wayes and turn again to the Lord. First we must search and try our wayes to find out our own wandrings before we can returne unto the Lord. The fourth poynt followeth that great sinnes such as were among the Iewes and doubtlesse are amongst us do procure not only a visitation but a Vengeance which is an act of Gods wrath and so a terrible punishment in some sort proportionable to the offence committed which God inflicts upon men not so much for their correction as for the satisfying of his owne justice First I say it is an act of Gods wrath according to that Micah 5.15 I will execute vengeance in anger and fury upon the Heathen Again I say that God inflicteth vengeance upon men not so much for their correction as for the satisfying of his own justice For this difference Aristotle puts between punishment and revenge Lib. 1. Rhetori c. 10. that punishment is for their sakes that suffer it and revenge for his sake that takes it So long as our sinnes are any way tolerable God doth only punish intending our amendment but if our sinnes become great and grievous such as cry unto the heaven God will proceed to revenge then he will not looke so much unto us as unto himselfe for his honour is ingaged and must be relieved by executing vengeance upon the wicked Gods Justice calls for revenge for by sinne God is wronged and he must be righted and get himselfe honour upon those sinners who have dishonoured him Thus being to execute judgement upon Pharaoh he saith I will get mee honour upon Pharaoh Exodus 14.17 God got himselfe honour by magnifying his Justice in the destruction of that Rebellious Tyrant This is a thing so agreeable to the Divine nature that thereby God is known to be God according to that of the Psalmist God is known by executing of judgement Hereby was he made knowen unto the Egyptians as he saith Exod. 7.5 And the Egyptians shall know that I am the Lord when I stretch forth mine hand upon Egypt Yea vengeance is so proper unto God that he doth challenge it as his owne peculiar Deut. 32.35 Vengeance is mine I will repay Which place is twice quoted by the Apostle once Rom. 12 19. to diswade us from private revenge and againe Heb. 10 30. to deterre us from wilfull sinning Besides he is styled the Lord God of Vengeance twice Ps 94.1

that none of his threatings could fall unto the ground therefore they were sensible of their danger and did sue unto God for deliverance So did Noah for the Apostle saith Heb. 11.7 By faith Noah being warned of God of things not seen as yet moved with feare prepared an arke to the saving of his house Where observe three degrees of Noahs obedience 1. His faith he beleeved Gods threatning though it was of things as yet not seene for he received Gods warning by Faith 2. His feare he was moved with feare 3. His wise dome and care he prepared an Arke to the saving of his house In like manner should we receive Gods warning by faith beleeving his threatnings that so we may feare and tremble at his judgements and being moved with feare we may provide for our own safety as he did This is the part of every wise man for saith Solomon Prov. 22.3 A prudent man foreseeth the evill and hideth himselfe That is he knoweth that the judgement threatned will come upon the land and he provideth by all Lawfull means for his safety especially he maketh his Peace with God and hideth himselfe under the wings of his protection that so he may be able to stand in the evill day And thus having briefly prepar'd you to receive the message I come to shew you what it is It is a very angry one like Samuels message for unlesse we have caroused the cup of slumber unto the very dreggs this will make both our eares to tingle 1. Sam. 3.11 and our heart strings to tremble It is a fearfull threatning against his people expressed by way of interrogation yea of a double interrogation and this interrogation hath the force of a most powerfull affirmation Shall I not visit for these things and shall not my soule be avenged on such a Nation as this That is I shall visit for these things my soule shall be avenged on such a Nation as this Wherein he appeales as it were unto themselves to declare whether he can doe any lesse then punish these sins As the Iudge calls unto the guilty Prisoner at the Barre to speake and to shew cause if he can why the sentence of death should not be pronounced so God is brought in here dealing with his people He hath in the words going before by this Prophet accused them of many grievous sins of Rebellion hypocrisy security contempt of his judgements neglect of his word abuse of his servants disobedience to his call impudencie in sin idolatry adultery and having found them guilty of all these he calls them to shew cause why the law should not be executed upon them Shall I not visit for these things saith the Lord and shall not my soule be avenged on such a Nation as this As if he should say Now since there are such abominations in Ierusalem since there is such obstinacy in this people let all the world judge and even your selves speak if it be not meet and just that I who am the most just judge of the world should call you to an accompt and Iudge you for these things I punish the sinnes of the Nations who know not my name how much more shall I punish the sins of this unthankfull Nation to whom I gave the knowledge of my will whom I chose to be mine owne people and whom I have blessed without measure with innumerable benefits yet have they followed the sins for which other Nations were destroyed and estranged themselves from me they have provoked my Majesty by their Idolatry wronged their Neighbour by fraud oppression and all manner of unrighteousnesse and by a perpetuall Rebellion they have resisted my will therefore is my will wholy bent to revenge I will visit for these things my soule shall be avenged From the words thus explained I will draw seven conclusions 1. That punishments are a visitation so called in my Text. 2. That all punishments are from God Shall not I visit 3. Sinne is the cause of all punishment Shall not I visit for these things 4. That great sinnes procure not only a visitation but a vengeance he will be Avenged 5. Such sinnes procure a speedy vengeance such as God in his will doth earnestly affect and in his work doth seriously effect for his Soule is set upon revenge that is he hath a bent mind a ready will and an earnest desire to be avenged Shall not my soule be avenged 6. That these grievous sins bring Gods vengeance not only upon particular persons but also upon the whole Nation Shall not my soule be avenged on such a Nation 7. That no Priviledges nor Prerogatives can secure a Nation from punishment but if sinne doe abound God will be avenged on any Nation even on this Nation of the Iews who were his owne peculiar people Shall not my soule be avenged on such a Nation as this By these seven steps shall we climbe up unto the understanding of this Text. 1. Punishments are a visitation so called in my Text Shall I not visit that is shall I not punish Indeed in many other places we find the word used in a better sense to expresse Gods kindnesse and favours to his people And if you would know how this word commeth to have two such contrary significations as to expresse sometimes his benefits and sometimes his judgements we must look into the proper signification of the word To visit properly is to enquire or make a search to take a view of a thing and exact an account which may be both of good and bad Therefore sometimes the Hebrew word Pakad that signifieth to visit is by the latine interpreter rendred quaerere to enquire as Iob. 31.14 Cùm quaesierit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jiph kod quid respondebo When he shall visit what shall I answer To this end doe Kings institute visitations by themselves or by their Ministers even to enquire into the State of their Kingdome for the punishment of evill doers 1. Pet. 2.14 and for the praise of them that doe well So the Apostles visited Churches that is they did view throughly the State of the flock Now because when God commeth to visit the Sonnes of men he taketh notice both of the good and the bad rewardeth the good and punisheth the bad hence it is that his visitation expresseth sometimes his mercies and sometimes his judgements So that there is a twofold visitation from God a visitation in mercy and a visitation in justice This threatned in my Text is a visitation in justice like that mentioned in the second precept of the Law He visiteth the iniquities of the Fathers upon the Children And Isa 26.14 Thou hast visited and destroyed them and made all their memory to perish And in many other places Gods visitation doth expresse his judgements I conceive that the phrase is borrowed from the proceedings of a Iudge against guilty persons in which proceedings there are two maine acts 1. An inquiry and diligent examination whether the