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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65490	Englands face in Israels glasse, or, The sinnes, mercies, judgements of both nations delivered in eight sermons upon Psalme 106, 19, 20 &c. : also, Gospel-sacrifice, in two sermons on Hebr. 13 / by Thomas Westfield.	Westfield, Thomas, 1573-1644.; T. S.	1646 (1646)	Wing W1416; ESTC R24612	107,991	268

tempests he can bring down fire hee can hurrie a body and remove it as he did the body of our Lord from the wildernesse to the pinacle of the Temple and thence to the mountaine Hee can speake in Images it was the divell that spake in some Images of the Gentiles And if popish Images have now and then spoken too as they say they have Bene de me scripsisti said he of Thomas Aquinas Thou hast written well of mee Thomas I make no question but the divell spake in them The divell can doe more then that the divell knowes the secret and hidden vertues in things their sympathies and antipathies their qualities and properties The divels can doe wonderfull things Though they cannot doe miraculous things they can doe wonderfull things Thus the sorcerers in Egypt they did many wonderfull things mira but not true miracles Now fourthly there are mirabilia Dei the wonderfull things of God Indeed there is never a worke of God but it is wonderfull what worke soever it be The very Heathen man could say in every naturall thing there is something in it that is wonderfull But there are some workes of God above all other that are truly miracles not mira but miracula What workes are those Such as exceed the facultie and possibility of nature they are properly and theologically miracles The divell can doe many things by the concurrence of naturall causes but hee cannot worke a miracle that which is properly and theologically called a miracle the divell cannot worke it Now God had wrought many miracles for this people The turning of the dust of the earth into lice this was a miracle the Magicians by the help of the divell attempted to doe this but they could not doe it the art of the Magicians failed them in such a thing as this they could not turne the dust into lice Then he turned the water of the river into blood hee turned the red-red-sea into drie land hee turned three daies into three darke nights hee turned light into palpable darknesse that no man saw one another nor stirred from the place where hee was for three daies These are wonderfull things truely miracles yet this people forgat God their Saviour that had done such great things for them in Egypt and wondrous things in the land of Ham. Yea and lastly Terrible things in the Red-sea yea God did terrible things for them before they came to the red-sea He did terrible things for them in Egypt if you mark them hee plagued the Egyptians in all things First in their soules with hardnesse of heart hee plagued them in their bodies with botches and blaines hee plagued them in their corne with haile hee plagued them in their beasts with murraine hee plagued them in their houses with froggs hee plagued them in their families with the death of their first-born Here were terrible things when they were in Egypt but the most terrible thing of all was that at the red-sea when hee drowned Pharaoh and all his host that there was not one of them left In the ninth verse of this Psalme you may observe a worke of power in the tenth verse a worke of mercy and in the eleventh verse a worke of judgement The worke of mercy was a great worke the worke of power was a wonderfull worke and the worke of judgement was a terrible worke Yet for all this see the unthankfulnesse of this people They forgat all these But is it possible you will say that they forgar in so little a time all these works that they did not remember them There is a two-fold forgetfulnesse there is a forgetfulnesse of the minde and a forgetfulnesse in affection and action A man may have God in his minde yea in his words in his mouth and yet forget him while hee thinkes of him while hee speakes of him I will shew it you in examples Aske the Idoll-monger Why dost thou make this Idoll He will say To remember God by it It is the usuall word of the Papists Why have you these Images Why To remember God by them But this is no way to remember God this is to forget him because when his Commandement is forgotten hee is forgotten his Commandement is that thou shalt not make an Image They made this calfe to have a visible representation of God before their eyes to remember him O they forgat him now A blasphemer a swearer will have the Name of God in his mouth there are not three periods but hee will have the Name of God in his mouth Will you say that this man remembers God that talkes and speakes of him and swears by him at every word Doth hee remember him thinke you This is to forget God For if hee remembred the Name of God that it is a good name hee would love it If hee remembred that it were a great name hee would feare it If hee remembred it were a glorious name hee would reverence it But hee neither knowes it to be a good name hee forgets that it is a good name and a great name and a glorious name and that makes him to forget God even when hee remembers him and speakes of him To conclude let mee onely make a little application I thinke if any Nation may call God their Saviour next this people surely I thinke wee may doe it Consider how God saved us in 88. Was not that a great worke Remember how God saved us in the Gun-powder treason Was not that a wonderfull worke Remember how God saved our lives from death five yeares since in that same great and heavie plague Was not that plague a terrible worke Yet surely brethren have not wee forgotten God have not wee forgotten these workes of his Our falling from our first love our sliding back again to Egypt our neutrality in Religion our little hatred of Idolatry and Superstition such is our pride such is our wanton excesse such is our oppression such our false weights and such our false oathes and such our false faces Our waies that wee walke in are so unworthy of the Gospell of Christ that I am affraid God may charge us as truely as hee charged this people Wee have forgot God our Saviour that hath done so great things so wondrous things and so terrible things for us FINIS PSAL. 106.23 Wherefore hee said that he would destroy them had not Moses his chosen stood before him in the breach c. I Have done with that same fearefull sinne of this people I am now in the verse that I have read to shew you the fearefull punishment of God upon them for this sinne He said hee would destroy them had not Moses his chosen stood before him in the breach to turne away his wrath lest hee should destroy them In these words you have two things The sentence that God pronounceth against this people for this sinne He said hee would destroy them You have secondly the revocation of this sentence the meanes whereby God was kept

ENGLANDS FACE IN ISRAELS GLASSE OR The Sinnes of both Nations The Mercies of both Nations The Judgements of both Nations Delivered in eight Sermons upon PSALME 106.19,20 c. ALSO GOSPEL-SACRIFICE In two Sermons on HEBR. 13. BY THAT Late reverend Divine THOMAS WESTFIELD Dr in Divinity and sometimes Preacher at Bartholomew-Great in London 1 CORINTH 10.11 Now all these things happened unto them for ensamples and they are written for our admonition upon whom the ends of the world are come PSAL. 41.1 Blessed is hee that considereth the poore The LORD will deliver him in time of trouble LONDON Printed by J. Young and are to be sold by Charles Greene at the signe of the Gun in Ivie-lane 1646. I have perused these Sermons upon PSALME 106.19,20 c. and judging them to be pious and profitable I allow them to be printed and published John Downame To the READERS Friends MAn is very prone to evill having a spring of naturall corruption in him which being as it were pumped out by example the stream runs more violently All the Kings of Israel for ought I read were bad enough but many of them are notoriously branded for this especially their imitation of Jeroboam the son of Nebat It hath been said that this our Nation is very prone to imitate others and it is to be feared that together with their exotick fooleries wee are guilty of many of their gross enormities However it will certainly hold between Israel and England as will appeare in the ensuing Discourse Our mercies have not been inferiour to theirs Our sinnes have if not out-vied yet at the least runne parallel with theirs And for our miseries sad experience is more then a silent testimony The former subject of this Book though it be for the most part sad treating of Sinnes and Judgments yet the wisedome and sweetnesse of the reverend Authour hath brought honey out of the Lion For the latter part Concerning communicating to the necessity of the Saints the practise of this worthy man was a patterne even to admiration The most of these Sermons were preached at High-gate which indeed was highly exalted by the painfull preaching of this Minister of Christ And I wish that our Saviours prediction of Capernaum and Davids wish to the Mountaines of Gilboa may be ever spiritually and literally far from it And thou WEST-smith-FIELD that wert watred so long a space with the heavenly drops of this worthy VVEST FIELD as formerly by the bloud of so many couragious Martyrs who weekely suffered in thee having beene thus honoured become not like the beasts in thee that perish And if there be any that had relation to him who like wanton children trifled out the time while this resplendent taper was burning and shining let them at least make use of this inch of light which with Gods blessing may purchase them commodities for eternity In honour of his memoriall and for the furtherance of all that will make use of this help I have erected this his owne pillar upon his grave By which and the like advantages that both you and I may be edified is the desire of T. S. PSAL. 106.19,20 c. They made a calfe in Horeb and worshipped the molten Image Thus they changed their glorie into the similitude of an Oxe c. YOu have in this Psalme many sinnes of this people set down In the three former verses there is the mutiny of Corah and Abiram against Moses and of two hundred and fiftie men with Corah they envied Aaron the saint of God In these verses you have another sinne of this people a fearfull one the sinne of Idolatry There be some sins of an high nature such wee reckon the sinnes that be directly against God as Atheisme Profanenesse Idolatry c. There be some sinnes directly against nature as Sodomy bestiality incestuous pollution c. Some are directly against humane society as rapes murder oppression effusion of innocent bloud c. Now Idolatry is of the first kinde and of the worst Tertullian excellently me thinkes saith that Idolatry containes under it omnes species peccati all kinds of sinne There is treason in Idolatry the Idolater sets up a new God as the Traytor sets up a new King There is falshood and lying in Idolatry for an Idoll is the doctor and teacher of lyes Habak 2.18 There is theft in it for what greater robberie then to rob God of his glory There is whoredom in it it is oft in Scripture called by that name it is spirituall whoredome How oft have I read that phrase of men going a whoring after another God Well mark the Text observe three things here First the Idoll after which they went a whoring It is called in the first verse of my Text a Calfe In the second verse an Oxe A young Oxe a young bullocke a young heifer of three yeares old I have observed in the Scripture to be called by the name of a calfe And it was not a living young calfe or a living young bullocke but in the former verse it is called the molten Image of a calfe In the second verse the similitude of an oxe That was their Idoll Secondly consider the work of this people about that Idoll their sin in three things First they made it They made a calfe in Horeb. Secondly they worshipped it They worshipped the molten Image Thirdly They changed their glory into the similitude of it Then marke further the cause of this sinne the root from whence it did spring It sprung from a forgetfulnes of God that God that was their Saviour They forgat God their Saviour And then from a forgetfulnesse of those works of God and those were First magna great workes Then mirabilia wondrous workes And then terribilia terrible workes They forgat God their Saviour that had done great workes for them in the land of Egypt wondrous workes in the land of Ham terrible workes by the red sea This is the summe of the whole Text I may not thinke to goe over all these at one time it is a point that would not easily be passed over There are a generation of men that will compasse sea and land to winne us to Idolatry it were good our hearts were stablished against it I will goe as farre as the time will give leave I begin first with the Idoll it was a calfe or a young bullocke God forbids any Image to be made to the use of Religion of any thing in heaven above or in the earth beneath or in the waters under the earth God specifieth all those places because there is none of those places neither heaven above nor the earth beneath nor the waters under the earth but this foolish vaine heart of man hath found out something to deifie to make a god of Some have worshipped the Sun Moon and Stars the Host of heaven glorious creatures but yet such creatures as God made to serve man and not man to serve them Some of the Gentiles did

among us that have spent even their estates in a dotage about these rarities and excellent workmanship These rules observed it is lawfull for us to make an Image not in the way of Religion to worship God by it Enough of that first point let me come to a second I will but touch it The second is this All Religious worship given or bestowed on an Image is Idolatry The application of Divine Religious worship to an Image is Idolatry First Brethren know the difference between Images and Idols for this they charge us with when we tell them of the second Commandement Thou shalt not make to thy selfe any graven Image Say they you do us wrong to call it so It should be thus Thou shalt not make a graven Idol There is a great deale of difference say they between an Image and an Idoll There is a difference indeed in Ecclesiasticall custome of speech and custome must prevaile in that kind And know how this difference is Imago in the Latin Image and Idolon in the Greek they are all one originally But we must speake with common people I say Ecclesiasticall custome of speech makes a difference betweene an Idoll and an Image And what is that I will tell you Every representation of any creature in heaven above or in the earth beneath or in the waters under the earth that is an Image but if this be to the use of Religion then it is an Idoll or else it is not Omnis consecratio Idololatria c. The consecration of an Image maketh it an Idoll saith Tertullian An Image is an Image and no more but if it be set up by way of Religion to serve God by it then it is an Idol Let me give it in an example I shewed even now The brazen Serpent was set up at first at Gods appointment Then there were miracles done by the sight of the brazen Serpent as many as were stung and looked on that were cured Then the brazen Serpent was a type of Christ As it was lifted up so should the Son of man be lifted up upon the Crosse and it was preserved as you heard before 700. yeares As long as it was a monument there was no hurt in it but when once the people began to burne Incense to it which belonged to the worship and service of God then Hezekiah that good King out of his zeale to Gods glory could not indure it longer but brake it in pieces Though it were set up by Gods appointment and miracles had beene done by it though it were a type of Christ and had been reserved 700. yeeres yet he would not spare it but breaks it in pieces and calls it Nehushtan a piece of brasse it was no more when Divine Religious worship was given to it Divine Religious worship is twofold Inward Outward Divine inward Religious worship is the worship of the heart and affections God requires the whole heart My son give me thy heart He requires all the affections of the heart our love our feare our joy our confidence our obedience and subjection Now whatsoever thing it is that withdraws these affections from God to it selfe that is an Idol There is the inward worship For this cause not to give you other examples the Apostle calls a covetous man an Idolater Ephes 5.3 He calls covetousnesse Idolatry Colos 3.5 The covetous man is an Idolater Why Because gold and silver withdraw the heart and affections from God You shall see how Look upon his affections What is his love He loves more the picture of his Prince upon his coine then the Image of God in his brother Then go to his feare he feares more the losse of his estate then he feares hell he feares more to be damnified then to be damned Go to his joy he joyes more at the assurance of his money then he joyes in the assurance of Gods favour to him in Christ Go to his confidence if any danger arise what flies he to To God No Solomon saith The rich mans riches are his strong City and whither should a man flee but to his strong City He flees to his riches he hopes that they will beare him out He trusts more in uncertaine riches then in the living God He saith to his gold Thou art my hope and to the wedge of gold Thou art my confidence Then looke to his obedience you shall see all goes that way God bids him give Mammon bids him take and he takes God bids him scatter and disperse abroad and give to the poore Mammon bids him gather and he gathers God bids him relieve Mammon bids him extort and he extorts God bids him lend freely looking for nothing againe Mammon bids him let his money for thus much in the hundred and he lets it See now Mammon is the god Mammon hath withdrawn the heart and affections and withdrawn the obedience from God to it selfe That which the Psalmist saith of the Heathen men Their Idols are silver and gold turne but the words and you may say of covetous men Their silver and gold are their Idols He is an Idolater This is the inward worship To outward worship pertaine prayer and thanksgiving vowes and oathes erection of Churches and Oratories bowing of the body all outward observances the dedication of our selves or whatsoever we have to the honour of that that we worship This is outward worship Look to what prayers are made thanksgiving is rendred vows are nuncupated Oratories are built Altars are dedicated Holy-days are instituted Look whatsoever is honoured with any part of this Religious worship that is made an Idol I shall shew when I come to that point that the Papists in all these things bestow Gods glory on an Image Now Religious worship appertaines to God and to God alone Ipfius est c. It is his and none but his God will not suffer any part of that to be given to any creature in heaven or earth if wee doe it is Idolatry What say you to the Sunne Moone and Stars glorious creatures may we not worship them O no they are glorious creatures indeed but yet they are such as God hath made to serve us he made not us to serve them But what say you to Angels we are lower somewhat then Angels may we not worship them Marke what the Angel saith to John Rev. 19. See thou do it not I am thy fellow servant worship God We are not servants to them they and we are fellow-servants to one and the same God See thou do it not worship God O but what say you to the Virgin Mary Is it not lawfull to worship her I will answer in the words of the old Church Mariam c. Let no man worship the Virgin Mary Let the Virgin Mary be had in honour say they and let her be called blessed in all generatious but let God the Father Sonne and holy Ghost be worshipped Let no man worship the Virgin Mary Nay I go further yet The very humane nature

would give them the land hee had sworn hee would give it them The spies come and tell them it was impossible that they should possesse the land they beleeve the spies but they would not beleeve God Here was their sinne I will first shew the hainousness of this sin in this people And then shew what use we are to make of it both as briefly as I can The hainousness of this peoples sin appeares in this They would not beleeve God It was infidelity There is a question among Divines what was the first sin that was in the world wee doe not speake of the sin of apostate Angels but among men Some say it was disobedience some say it was pride some make it an inordinate desire of superfluous knowledge some one thing some another but if you marke the story well you will finde that the first sin was Unbeliefe God had told them that in the day that they eate of that tree they should die Moriendo moriemini Dying yee shall die that is As sure as you live you shall die if you eate The divell comes and tells them they shall not die but live in a better condition then they did before Our first Parents beleeved Satan but not God Infidelity then was the first sinne that ushered in Pride Pride brought in an inordinate desire of superfluous knowledge that brought in disobedience and that brought in the judgement of God upon them and all their posterity As unbeliefe was the first sinne so unbeliefe is a sinne that is exceeding odious to God God cannot endure to be distrusted that hee may not be beleeved Man is deceitfull upon the weights and lighter then vanity it selfe yet man loves not to be distrusted but sibi quisque credi vult c. as hee saith Every man willingly would be credited If man I say love not to be distrusted surely God loves it not who is not onely true but truth it selfe that same Prime Originall Truth whereupon all truth hath its dependence Hee is light in him is no darknesse at all Hee is truth in him there is no falshood at all There is none actively hee cannot deceive God is not as man that hee should lie saith Balaam Numbers 23.17 God cannot lie saith the Apostle Titus 1.2 It is not possible that God should lie Heb. 6. ver 8. Now if that man that is a lyar every man is so for every man is a lyar If I say that man being a lyar doth not love to be accounted a lyar if that man thinke it a great dishonour to put up a lie if a man will present death upon the point of a sword to that man that shall give him the lie if a lying man cannot endure to be accounted a lyar what can God endure it Will God brook it Hearken what the Apostle saith 1 John 5.10 Hee that beleeveth not God maketh him a lyar The sin of the people was yet greater because God had not onely promised to give them the land and had given his word for it though that had been enough but he had given his oath for it hee had sworne that they should have the land This Moses tells them in Deut. 1. that God had lift up his hand and had sworn that hee would give them the land An oath among men is as the Heathen man calls it the greatest bond of assurance that can be between man and man there is reason for it There are certaine principles as these That there is a God that this God is present in every place that hee is acquainted with every secret that hee is a Patron of truth that hee is a revenger of falshood that hee is a just God and therefore will and an omnipotent God and therefore is able to plague every one that sweareth falsely There are these principles in the heart of every child of man Though the conclusions that may be drawne from thence may be and sometimes are in some men obliterated and blotted out yet the principles remaine in man therefore it is presumed because there are these principles in our hearts that no man dares take that God to be his witnesse and call upon him to be a witnesse and a Judge in that that hee knowes is false Hence it comes that an oath as the Apostle saith is set for the confirmation of all truth An oath among men is the greatest bond of assurance that can be given Abimelech required no other assurance of Abraham for his covenant but his oath Sweare to mee saith hee Genes 21.23 Jacob when hee had purchased the birth-right of Esau requires no other assurance for the birth-right but his oath though Esau were a profane man Sweare to mee that I shall have it Genes 25. ver 33. Rahab required no other assurance of the spies for her safety and her fathers house Sweare to mee to confirme it Now if there be such a bond of assurance in an oath between man and man if an oath be the greatest bond of assurance that can be between man and man and wee dare beleeve upon an oath may wee not beleeve God upon his oath God saith the Apostle to shew the immutability of his counsell to them that should be heires of promise bound himselfe by an oath that by two immutable things by those two immutable things hee meanes his word and his oath wherein it is impossible that God should lie wee might have strong comfort Hebrews 6. ver 18. Now here was the sinne of that people they would not beleeve God upon his oath Happy people happy they might have been for whose sake God was content to bind himselfe by an oath for the performance of his promise But O wretched men that will not beleeve God no not upon his oath They beleeved not his word Nay yet further their sin is yet greater then thus they did not beleeve God upon experience For what was it they were affraid of The Anakims great men men that might tread them downe as wee doe Grashoppers under our feet But they had experience of Gods mercy there was never people that had better experience of Gods power and mercy it was never magnified as it was towards this people therefore God you well perceive is never so offended when hee is distrusted as when hee is distrusted upon experience You may see in Psalme 78.20 The people there were in want of bread Indeed say they Hee stroke the rock and the water gushed out and the streames over-flowed But can hee give bread Can hee furnish a Table in the wildernesse See they had great and wonderfull experience of Gods power They wanted water God sent them water miraculously out of the rock and easily hee did but smite the rock and abundance of water gushed out and the streames over-flowed yet they come and aske out of unbeliefe yea But can hee give bread Hee that gave us water can hee give us bread too How did God take this question Looke in the next verse The