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Jer. 7. 12. But go ye now unto my Place which is in Shiloh, &c. IN the beginning of this Chapter, the Lord sends by his Prophet, to call Judah and Jerusalem to true Repentance; encourageing them to it by a promise of establishment of their peace and mercies, in case they would so do.
Jer. 7. 12. But go you now unto my Place which is in Shiloh, etc. IN the beginning of this Chapter, the Lord sends by his Prophet, to call Judah and Jerusalem to true Repentance; encouraging them to it by a promise of establishment of their peace and Mercies, in case they would so do.
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v•r. 1, 2, 3, & 5 6, 7. &c. That this counsell of his may take effect upon them, he endeavours to reclaim them from their vain confidence in their external worship, and enjoyment of the Temple and Ordinances, ver. 4. After which he enlargeth himselfe by a Declaration, of their hypoc••• 〈 ◊ 〉 dealings,v•r. 1, 2, 3, & 5 6, 7. etc. That this counsel of his may take Effect upon them, he endeavours to reclaim them from their vain confidence in their external worship, and enjoyment of the Temple and Ordinances, ver. 4. After which he enlarges himself by a Declaration, of their hypoc••• 〈 ◊ 〉 dealings,
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and false trust in the Temple, as if it were a sure safe g••rd t• them from punishment, notwithstanding all their wicked abom••• 〈 ◊ 〉ons, ver. 8, 9, 10. which vanity, he declares to b• a changing of a 〈 ◊ 〉 of holy worship, into a den of •obhers, ver.
and false trust in the Temple, as if it were a sure safe g••rd t• them from punishment, notwithstanding all their wicked abom••• 〈 ◊ 〉ons, ver. 8, 9, 10. which vanity, he declares to b• a changing of a 〈 ◊ 〉 of holy worship, into a den of •obhers, ver.
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11. and then gives them to understand that he takes notice of it:
11. and then gives them to understand that he Takes notice of it:
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And in the Text further 〈 ◊ 〉 the• ▪ off from their vain confidence by sending them to Shiloh, to take notice of his dealing with them for thir sins.
And in the Text further 〈 ◊ 〉 the• ▪ off from their vain confidence by sending them to Shiloh, to take notice of his dealing with them for their Sins.
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From the context, diverse Truths are Observable.
From the context, diverse Truths Are Observable.
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Doct. 1. When God is never so much provoked with a people, 〈 ◊ 〉 yet tenders them termes of peace, before he cutts them off.
Doct. 1. When God is never so much provoked with a people, 〈 ◊ 〉 yet tenders them terms of peace, before he cuts them off.
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In the th•e• last verses of the former Chapter, he shews what they were 〈 ◊ 〉 rebellious and counselless people, on whom he had laid out much 〈 ◊ ◊ 〉 whom he had sent many messengers, who had spent their breath 〈 ◊ 〉 lives to no purpose,
In the th•e• last Verses of the former Chapter, he shows what they were 〈 ◊ 〉 rebellious and counselless people, on whom he had laid out much 〈 ◊ ◊ 〉 whom he had sent many messengers, who had spent their breath 〈 ◊ 〉 lives to no purpose,
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and yet here again he sends an invitation to re•••tance, with a conditional promise of good;
and yet Here again he sends an invitation to re•••tance, with a conditional promise of good;
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before he 〈 ◊ ◊ ◊ 〉 last sentence against them. The like we shall find.
before he 〈 ◊ ◊ ◊ 〉 last sentence against them. The like we shall find.
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〈 ◊ ◊ ◊ 〉 3. 1. and 18. 11. &c. Reason 1. From the great desire which God hath that sinners sh••• 〈 ◊ 〉 li•e:
〈 ◊ ◊ ◊ 〉 3. 1. and 18. 11. etc. Reason 1. From the great desire which God hath that Sinners sh••• 〈 ◊ 〉 li•e:
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that he may verifie that truth. Ezek. •8 ••.
that he may verify that truth. Ezekiel •8 ••.
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That sinners ▪ 〈 ◊ 〉 know where the true and proper cause o• their destr•ction 〈 ◊ 〉 •ha• is in themselves, and not in him;
That Sinners ▪ 〈 ◊ 〉 know where the true and proper cause o• their destr•ction 〈 ◊ 〉 •ha• is in themselves, and not in him;
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they shall not have the blame to 〈 ◊ 〉 •pon God in the least,
they shall not have the blame to 〈 ◊ 〉 •pon God in the least,
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and therefore he pro••ers pardon and 〈 ◊ 〉 holds out the flag of peace before them, that if in the time of 〈 ◊ ◊ 〉 will come in, they may, and welcome.
and Therefore he pro••ers pardon and 〈 ◊ 〉 holds out the flag of peace before them, that if in the time of 〈 ◊ ◊ 〉 will come in, they may, and welcome.
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Reas. 2. From the Attributes of mercy and long-suffering, which discover themselves in withholding the stroak of vengeance, and holding his hand back.
Reas. 2. From the Attributes of mercy and long-suffering, which discover themselves in withholding the stroke of vengeance, and holding his hand back.
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Ier. 3. 12. 2 Pet. 3. 9. God will have a time for all his Attributes to appear,Jeremiah 3. 12. 2 Pet. 3. 9. God will have a time for all his Attributes to appear,
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now is the day of mercy, and now God will let sinners have large trusts of it, he warns, yea, follows on to warne and perswade with a people;
now is the day of mercy, and now God will let Sinners have large trusts of it, he warns, yea, follows on to warn and persuade with a people;
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that if it be possible they may escape
that if it be possible they may escape
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Reas. 3. For the advancement of his glory by his patience, God a•m• at himself, his own glory in all his doings:
Reas. 3. For the advancement of his glory by his patience, God a•m• At himself, his own glory in all his doings:
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now by this Clemency of his he will gaine honour, either to his mercy in their welfare, or his justice in their ruine; which every way God will be a gainer hereby:
now by this Clemency of his he will gain honour, either to his mercy in their welfare, or his Justice in their ruin; which every Way God will be a gainer hereby:
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if they r•pent, how will they magnifie his patience and so bearance: if they be •bstinate and perish, how eminently will he clear his justice in their ruine?
if they r•pent, how will they magnify his patience and so bearance: if they be •bstinate and perish, how eminently will he clear his Justice in their ruin?
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Use 1. This may convince us how unreasonable a thing it is to sin against God:
Use 1. This may convince us how unreasonable a thing it is to since against God:
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is God so unwilling to punish, so desirous to do us good, so ready to pardon us, who would sin against,
is God so unwilling to Punish, so desirous to do us good, so ready to pardon us, who would sin against,
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and provoke such a God? •old, presumptuous, and horrible is that spirit of iniquity, that makes Gods patience and mercy his encouragement to sin;
and provoke such a God? •old, presumptuous, and horrible is that Spirit of iniquity, that makes God's patience and mercy his encouragement to since;
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would we deal so by man, who would take encoucagement? to vex and anger one that is good and patient to us:
would we deal so by man, who would take encoucagement? to vex and anger one that is good and patient to us:
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that is the aggravation of their sin ▪ Psal. 1•6. 43. their deliverances were the occasion of their presumption to sin.
that is the aggravation of their since ▪ Psalm 1•6. 43. their Deliverances were the occasion of their presumption to since.
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Use 2. What encouragement is there here to us after all our grievous sins? to return to the Lord by Repentance, God is yet ready to receive us,
Use 2. What encouragement is there Here to us After all our grievous Sins? to return to the Lord by Repentance, God is yet ready to receive us,
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and r•store his mercies unto us, and therefore let us be quickned up by this consideration. motive.
and r•store his Mercies unto us, and Therefore let us be quickened up by this consideration. motive.
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1. Consider the wonderful self denyal that there is in God, he needs us •ot,
1. Consider the wondered self denial that there is in God, he needs us •ot,
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but could do well enough without us, being self-sufficient in himself, yea, hath Angels which attend upon him,
but could do well enough without us, being self-sufficient in himself, yea, hath Angels which attend upon him,
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and that he should ac•ept of dust and ashes, much more unprofitable sinful creatures, and •ceive them into mercy;
and that he should ac•ept of dust and Ashes, much more unprofitable sinful creatures, and •ceive them into mercy;
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oh what a condescendency is this!
o what a condescendency is this!
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2. Consider, the wrong we do him will fall upon our selves in the •nd, •• may fight against him,
2. Consider, the wrong we do him will fallen upon our selves in the •nd, •• may fight against him,
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but they are arrows shot up against heaven, ••ich will fall down upon our own heads.
but they Are arrows shot up against heaven, ••ich will fallen down upon our own Heads.
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Ier. 7. 19. we may think •hat we will, but the issue of such provocations, will be the imp••i••t sinners confusion;Jeremiah 7. 19. we may think •hat we will, but the issue of such provocations, will be the imp••i••t Sinners confusion;
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briers and thorns must not think to thrive against • devouring fire. • Consider, The benefits of Repentance will redound to our own good. briers and thorns must not think to thrive against • devouring fire. • Consider, The benefits of Repentance will redound to our own good.
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Jer. 7 ▪ 5, 6, 7. we shall tast the sweet of it;
Jer. 7 ▪ 5, 6, 7. we shall taste the sweet of it;
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to escape from misery, to enjoy the benediction of God, and sweet fruits of peace, will be our advantage:
to escape from misery, to enjoy the benediction of God, and sweet fruits of peace, will be our advantage:
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let it then break our hearts to consider, that after all our sins, God hath yet wid'ned arms to receive us into:
let it then break our hearts to Consider, that After all our Sins, God hath yet widened arms to receive us into:
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if a man find his enemies, would he not destroy them. if a man find his enemies, would he not destroy them.
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1. Sam. 24. 19. yet hath God had manifold opportunities and sufficient provocations, and hath not made use of them.
1. Sam. 24. 19. yet hath God had manifold opportunities and sufficient provocations, and hath not made use of them.
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Doct. 2. True Repentance is the best and only way for the settlement of true peace:
Doct. 2. True Repentance is the best and only Way for the settlement of true peace:
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this the Lord propounds to them as the way and means to settlement, that they may dwell in that place for ever:
this the Lord propounds to them as the Way and means to settlement, that they may dwell in that place for ever:
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and to that end he calls them up, not to a feigned, but a true repentance;
and to that end he calls them up, not to a feigned, but a true Repentance;
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if they had a desire to prosper. Ier. 4. 1. if you will return, return to me. i. e.
if they had a desire to prosper. Jeremiah 4. 1. if you will return, return to me. i. e.
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be sure to repe•t aright, do not turn from one sin to another, do not wander from that mountain to this hill, change one Idol for another;
be sure to repe•t aright, do not turn from one since to Another, do not wander from that mountain to this hill, change one Idol for Another;
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but go back again to your God: hence the Lord shews that to be the reason of the continuance of their sorrows.
but go back again to your God: hence the Lord shows that to be the reason of the Continuance of their sorrows.
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Isa. 5• 2, 3, 4. and Zech. 7. 5, 6. they had pretended services, fastings, &c. but they did i• not to God, it was not in a right manner.Isaiah 5• 2, 3, 4. and Zechariah 7. 5, 6. they had pretended services, Fastings, etc. but they did i• not to God, it was not in a right manner.
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Reas. 1. From the difference between true and feigned repentance, in the one there is a free and hearty renouncing of all sin:
Reas. 1. From the difference between true and feigned Repentance, in the one there is a free and hearty renouncing of all since:
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a sight of it, a sorrow for it, and a forsaking it; this the Lord himself hath constituted as the way to enjoy mercy.
a sighed of it, a sorrow for it, and a forsaking it; this the Lord himself hath constituted as the Way to enjoy mercy.
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Prov. 28. 13. this hath a firme promise made to it.Curae 28. 13. this hath a firm promise made to it.
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Isa. 1. 19, 20. when as feigned repentance is a mocking of God, as the Lord declares,Isaiah 1. 19, 20. when as feigned Repentance is a mocking of God, as the Lord declares,
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and therefore denounceth that threatning against it Isa. 29. 13, 14. God will not be mocked by sinners;
and Therefore Denounceth that threatening against it Isaiah 29. 13, 14. God will not be mocked by Sinners;
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that Repentance which God will only own and acknowledge, comes from a deep touch and sence of the bitterness of sin. Ier. 2. 19. Reas. 2. Because it is only true Repentance which sets us in the way of ▪ true peace.
that Repentance which God will only own and acknowledge, comes from a deep touch and sense of the bitterness of since. Jeremiah 2. 19. Reas. 2. Because it is only true Repentance which sets us in the Way of ▪ true peace.
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1. God only is the Author of true peace.
1. God only is the Author of true peace.
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Isa. 57. 17. if ever the creature be truly enstated in peace, God must speake it to the soule,Isaiah 57. 17. if ever the creature be truly enstated in peace, God must speak it to the soul,
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though all the world should declare amity with the creature, yet if God do not set his seal to it, it is but a blank, and signifies nothing
though all the world should declare amity with the creature, yet if God do not Set his seal to it, it is but a blank, and signifies nothing
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2. Sin hath cut the creature off from the right and true foundation of peace, what peace, &c. 2. King. 9. 22. God will not, cannot, pronounce blessings and peace to impenitent and hypocritical sinners;
2. since hath Cut the creature off from the right and true Foundation of peace, what peace, etc. 2. King. 9. 22. God will not, cannot, pronounce blessings and peace to impenitent and hypocritical Sinners;
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〈 ◊ 〉 would wound the great Attribute of his holiness, if he should so d•
〈 ◊ 〉 would wound the great Attribute of his holiness, if he should so d•
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3. It is only by true Repentance that we heartily renounce sin, an• 〈 ◊ 〉 under the condition of peace.
3. It is only by true Repentance that we heartily renounce sin, an• 〈 ◊ 〉 under the condition of peace.
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Ier. 3. 12, 13. God sets forth tenders of peace before vile sinners, but there are Articles of composition, terms of agreement, which the Creature must needs consent to,Jeremiah 3. 12, 13. God sets forth tenders of peace before vile Sinners, but there Are Articles of composition, terms of agreement, which the Creature must needs consent to,
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if he desire good, or otherwise the treaty must break off, and be put to an end.
if he desire good, or otherwise the treaty must break off, and be put to an end.
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Use 1. Here see the dangerous estate of an obstinate people, who refuse to hearken to the counsels of God;
Use 1. Here see the dangerous estate of an obstinate people, who refuse to harken to the Counsels of God;
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if once iniquity increase to obsti•acy, and renounce repentance the only way of pacification, the condition of such a people is become desperate, Ezek 14 13 as long as there remains any remorse upon the consciences of a people there may be some hope of them,
if once iniquity increase to obsti•acy, and renounce Repentance the only Way of pacification, the condition of such a people is become desperate, Ezekiel 14 13 as long as there remains any remorse upon the Consciences of a people there may be Some hope of them,
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because they are not without capacity of attending the way of peace, but if conscience be stupified,
Because they Are not without capacity of attending the Way of peace, but if conscience be Stupified,
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and the sense of sin obliterated, what hope can there be;
and the sense of since obliterated, what hope can there be;
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and therefore as we would avoid utter ruine, have a care of adding obstinacy to all other sins,
and Therefore as we would avoid utter ruin, have a care of adding obstinacy to all other Sins,
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if we will yet repent there is hope, but if we are resolute our case is past hope.
if we will yet Repent there is hope, but if we Are resolute our case is past hope.
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Use 2 To direct us to a right way of settling our selves in such a firm way of peace as shall stand;
Use 2 To Direct us to a right Way of settling our selves in such a firm Way of peace as shall stand;
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let us forsake our sins and return unto God from whom we have turned away;
let us forsake our Sins and return unto God from whom we have turned away;
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though we have departed away from God into sin, yet let us not stand it out against him: Moti•e.
though we have departed away from God into since, yet let us not stand it out against him: Moti•e.
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1 Consider, Our league with Hell and Death will not do, Isai. 28. 18 we may go down to Egypt and ride upon Horses,
1 Consider, Our league with Hell and Death will not do, Isaiah 28. 18 we may go down to Egypt and ride upon Horses,
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but these shall not save us, Isa. 31 beginning, though we should adde to own the strength of all the Creation,
but these shall not save us, Isaiah 31 beginning, though we should add to own the strength of all the Creation,
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and engage the whole world in our quarrel, yet we must not think to be too hard for the Almighty, none ever tryed a fall with him but they were thrown.
and engage the Whole world in our quarrel, yet we must not think to be too hard for the Almighty, none ever tried a fallen with him but they were thrown.
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2 So long as we persist in a way of sin God hath a quarrel against us, Isai: 57: ult:
2 So long as we persist in a Way of since God hath a quarrel against us, Isaiah: 57: ult:
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wherever God finds wickedness there he stands off from the sinner; we may make flourishes of great matters in forms of Religion, &c:
wherever God finds wickedness there he Stands off from the sinner; we may make flourishes of great matters in forms of Religion, etc.:
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but if sin be still covenanted with, and we maintain our rebellion, the return will be, who required these things at your hands?
but if since be still covenanted with, and we maintain our rebellion, the return will be, who required these things At your hands?
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3 No peace like that whose foundation is laid in true repentance, for its a peace whose Basis is peace with God,
3 No peace like that whose Foundation is laid in true Repentance, for its a peace whose Basis is peace with God,
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and that gives peace with all things, Job 5 ▪ 19: and its an inviolable peace, a league which can never be broken:
and that gives peace with all things, Job 5 ▪ 19: and its an inviolable peace, a league which can never be broken:
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Oh! labour we then after this peace, if we clap up a peace and God be not in it, be will disanul all that is done,
Oh! labour we then After this peace, if we clap up a peace and God be not in it, be will disannul all that is done,
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but enter a covenant with him and the world shall never be able to overthrow it, Earth and Hell shall not prevail against it;
but enter a Covenant with him and the world shall never be able to overthrow it, Earth and Hell shall not prevail against it;
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let us then confess our sins to him, and cast our selves before him, and go with them, Hos: 14: •: Doct: 3 True repentance is alwayes attended with a through reformation:
let us then confess our Sins to him, and cast our selves before him, and go with them, Hos: 14: •: Doct: 3 True Repentance is always attended with a through Reformation:
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If ye throughly amend your wayes, &c ver: 5. the Lord there declares what a manner of repentance it is that he looks for;
If you thoroughly amend your ways, etc. for: 5. the Lord there declares what a manner of Repentance it is that he looks for;
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not a verbal, in a few empty Confessions, nor a formal, in a few dejected and cast down looks:
not a verbal, in a few empty Confessions, nor a formal, in a few dejected and cast down looks:
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like theirs in Isai: 58: beginning but here, and in the sequel he declares if they will have peace what it is he expects;
like theirs in Isaiah: 58: beginning but Here, and in the sequel he declares if they will have peace what it is he expects;
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the sum of which is, let all which hath been amiss be mended, turn over a new leaf, reform your hearts and wayes, your souls and lives,
the sum of which is, let all which hath been amiss be mended, turn over a new leaf, reform your hearts and ways, your Souls and lives,
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and that I will accept of.
and that I will accept of.
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Reas. 1 Because such is the vile and loathsome nature of sin, that can't be indeed seen in its own colours,
Reas. 1 Because such is the vile and loathsome nature of since, that can't be indeed seen in its own colours,
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but it must needs be odious and abominable in our eyes: but it must needs be odious and abominable in our eyes:
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It hath so much of contrariety in it, to the holiness of God, and so much vileness,
It hath so much of contrariety in it, to the holiness of God, and so much vileness,
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and filth, and abomination that none can see it but must needs hate it; when sin i• truly seen, it then appears to be sinful, Rom: 7: 14: that is the very worst name that can be put upon it, viz: its own:
and filth, and abomination that none can see it but must needs hate it; when since i• truly seen, it then appears to be sinful, Rom: 7: 14: that is the very worst name that can be put upon it, videlicet: its own:
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men see sin many times in its effects, and that frights them, but it cannot make them hate their sin,
men see since many times in its effects, and that frights them, but it cannot make them hate their since,
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but they think it good enough if it had not such consequences, but when the face of it is uncovered and the souls eyes opened,
but they think it good enough if it had not such consequences, but when the face of it is uncovered and the Souls eyes opened,
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now he stands off, his affections are slain.
now he Stands off, his affections Are slave.
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Reas. 2 From the Inconsistency of hating sin in the heart, and closing with it in the life and practice:
Reas. 2 From the Inconsistency of hating since in the heart, and closing with it in the life and practice:
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will we alwayes keep company, and hold intimate fellowship, and drive a constant trade and commerce with one, the sight of whom we loath;
will we always keep company, and hold intimate fellowship, and drive a constant trade and commerce with one, the sighed of whom we loath;
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an unreformed life is a plain denial, and contradicting of all our verbal and professed repentance, Tit: 1: 16: if we live in sin it makes nothing to the credit of the world, much less to the allseeing eye of God to speak and profess against it.
an unreformed life is a plain denial, and contradicting of all our verbal and professed Repentance, Tit: 1: 16: if we live in since it makes nothing to the credit of the world, much less to the All-seeing eye of God to speak and profess against it.
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Reas: 3 From the nature of true repentance, which is a change from what we were to some other thing;
Reas: 3 From the nature of true Repentance, which is a change from what we were to Some other thing;
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a change of affections, a change of profession, and not only so, but also a change of objects, a turning from the creature to God, Jer: 4: •: now this implies a through reformation when the creature casts off all other things which it hath pursued, 〈 ◊ 〉 seek to God alone.
a change of affections, a change of profession, and not only so, but also a change of objects, a turning from the creature to God, Jer: 4: •: now this Implies a through Reformation when the creature Cast off all other things which it hath pursued, 〈 ◊ 〉 seek to God alone.
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Use 1 This may call us to the Examination, Whether ever we truly repented or no of those sins which we have so often confessed to God, viz:
Use 1 This may call us to the Examination, Whither ever we truly repented or no of those Sins which we have so often confessed to God, videlicet:
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where is our reformation? Search throughly one and another of us, remember what we have confessed,where is our Reformation? Search thoroughly one and Another of us, Remember what we have confessed,
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and with what shews of sense and orow, as if those sins had indeed been a burthen to us,
and with what shows of sense and orow, as if those Sins had indeed been a burden to us,
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and we desire• to be rid of them, but have they been amended, have we truly relinquisht them? if not, assure we our selves God looks at himself as mocked at all this while,
and we desire• to be rid of them, but have they been amended, have we truly relinquished them? if not, assure we our selves God looks At himself as mocked At all this while,
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and therefore if we be defective in this essential and substantial part of our repentance, never enquire or ask of God wherefore his hand is stretched out still against us,
and Therefore if we be defective in this essential and substantial part of our Repentance, never inquire or ask of God Wherefore his hand is stretched out still against us,
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after so many Prayers and supplications have been poured out before him on solemn dayes: The Reason is obvious and plain, and he that runs may read it:
After so many Prayers and supplications have been poured out before him on solemn days: The Reason is obvious and plain, and he that runs may read it:
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Use 2 Hence therefore let this truth move upon us, to perswade us, and to reclaim us from words to works;
Use 2 Hence Therefore let this truth move upon us, to persuade us, and to reclaim us from words to works;
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from profession to practise, from confession to amendment: from profession to practise, from Confessi to amendment:
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we have begun a good work in confessing, but if it go no further the work is spoiled;
we have begun a good work in confessing, but if it go no further the work is spoiled;
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adde we therefore now to it, reformation, let us turn away from those sins we have drawn up so many protests against,
add we Therefore now to it, Reformation, let us turn away from those Sins we have drawn up so many protests against,
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and let us shew a practical hatred of what we have verbally renounced.
and let us show a practical hatred of what we have verbally renounced.
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Doct. 4. The b•st outward priviledges in the world, if once they come to be trusted in, are no better then lyes;
Doct. 4. The b•st outward privileges in the world, if once they come to be trusted in, Are no better then lies;
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ver. 4. trust not inlying words, the Temple, &c. i. e.
for. 4. trust not inlying words, the Temple, etc. i. e.
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they have as great and grand a delusion in them, and as surely deceive any that place their confidence upon them as any other deceit in the world whatsoever:
they have as great and grand a delusion in them, and as surely deceive any that place their confidence upon them as any other deceit in the world whatsoever:
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they are no better shelter, nor will afford any greater security and safeguard to the soul then any other vain hiding place;
they Are no better shelter, nor will afford any greater security and safeguard to the soul then any other vain hiding place;
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and therefore, they that trust in them trust in falsehood; a lye is that which is spoken to deceive the creature:
and Therefore, they that trust in them trust in falsehood; a lie is that which is spoken to deceive the creature:
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thus when men speak of their priviledges, and rest on them, they deceive their own selves.
thus when men speak of their privileges, and rest on them, they deceive their own selves.
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Reas. 1. Because God gives his blessing with these priviledges but conditionally, i. e. according to the creatures improvement of them;
Reas. 1. Because God gives his blessing with these privileges but conditionally, i. e. according to the creatures improvement of them;
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if they will make use of them aright they are a special benefit to them, otherwise not, 1 Chron: 28: 11:
if they will make use of them aright they Are a special benefit to them, otherwise not, 1 Chronicles: 28: 11:
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and therefore positively and absolutely to trust in these, and not to carry a respect to the condition which is annexed to them, it is to neglect and abuse Gods order of blessing who together with priviledges, promiseth good to the faithful improver of them,
and Therefore positively and absolutely to trust in these, and not to carry a respect to the condition which is annexed to them, it is to neglect and abuse God's order of blessing who together with privileges, promises good to the faithful improver of them,
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but threatens wrath, and denounceth his judgements against the abusers of it, and is therefore a great deceit.
but threatens wrath, and Denounceth his Judgments against the Abusers of it, and is Therefore a great deceit.
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Reas. 2. Because the greater the blessing is, if not answerably improved, it brings the greater curse upon the Creature: Mat. 11. 2•. that is Cap•rnaums sin, abuse o• Go•pel priviledges, and therefore a special and extraordinary doom is past upon them;
Reas. 2. Because the greater the blessing is, if not answerably improved, it brings the greater curse upon the Creature: Mathew 11. 2•. that is Cap•rnaums since, abuse o• Go•pel privileges, and Therefore a special and extraordinary doom is passed upon them;
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the greater the mercy is, the more sadly is God provoked by the abusing of it,
the greater the mercy is, the more sadly is God provoked by the abusing of it,
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and therefore who ever escape, it's like to fare ill wich such as those. Am. 3. 2. Use 1. To reprove our carnal confidence in the enjoyment of the means of grace and priviledges of the Gospel:
and Therefore who ever escape, it's like to fare ill which such as those. Am. 3. 2. Use 1. To reprove our carnal confidence in the enjoyment of the means of grace and privileges of the Gospel:
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you that trust in your interests you have Sabbaths, Sacraments, liberty of nearest communion with God in his Ordinances, &c. and hereupon you are ready to think that God loves you,
you that trust in your interests you have Sabbaths, Sacraments, liberty of nearest communion with God in his Ordinances, etc. and hereupon you Are ready to think that God loves you,
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and will not being a scourge upon you, but conclude your selves to be exempted from any danger of misery and desolation;
and will not being a scourge upon you, but conclude your selves to be exempted from any danger of misery and desolation;
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let me tell you, you trust in lying words, you leane upon such a prop as will certainly fail and deceive you in the latter end. Consider, Jer. 9. 25, 26. Use 2. To awaken us to bethink our selves what use it is that we make of the means of grace which we have and enjoy, what good we get by the Ordinances:
let me tell you, you trust in lying words, you lean upon such a prop as will Certainly fail and deceive you in the latter end. Consider, Jer. 9. 25, 26. Use 2. To awaken us to bethink our selves what use it is that we make of the means of grace which we have and enjoy, what good we get by the Ordinances:
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think it not enough that we have and enjoy them;
think it not enough that we have and enjoy them;
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you have the temple of the Lord among you, the Word preached from Sabbath to Sabbath, and the Sacraments administred;
you have the temple of the Lord among you, the Word preached from Sabbath to Sabbath, and the Sacraments administered;
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these are high priviledges, but all the benefit is in the use of them, if we have them only to look upon,
these Are high privileges, but all the benefit is in the use of them, if we have them only to look upon,
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and boast off, and not to improve for our conversion to God, and help forward in his ways;
and boast off, and not to improve for our conversion to God, and help forward in his ways;
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they will become a snare to us in the end.
they will become a snare to us in the end.
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Doct. 5. 'Tis the great sin of a professing people, in the times of Apostacy, to cover their gross iniquity under the veil of priviledges and performances.
Doct. 5. It's the great since of a professing people, in the times of Apostasy, to cover their gross iniquity under the veil of privileges and performances.
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ver. 8, 9, 10. they thought if they did but come to Gods house, and perform a few Ceremonies there, offer sacrifices, &c. they might take the liberty to steal, murder, swear, and what not;
ver. 8, 9, 10. they Thought if they did but come to God's house, and perform a few Ceremonies there, offer Sacrifices, etc. they might take the liberty to steal, murder, swear, and what not;
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thus we read of that bold and impudent woman, who had not her name for nothing. Prov. 7. 14, 15.
thus we read of that bold and impudent woman, who had not her name for nothing. Curae 7. 14, 15.
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Reas. 1. From their presumptuous trust in their priviledges, as though God were bound to preserve his Temple, he hath no other habitation in the world,
Reas. 1. From their presumptuous trust in their privileges, as though God were bound to preserve his Temple, he hath no other habitation in the world,
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and therefore he will never depart from hence, his glory is involved in our preservation, and will he laugh in our ruine:
and Therefore he will never depart from hence, his glory is involved in our preservation, and will he laugh in our ruin:
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if he should destroy us, his name would be routed out of the earth, and therefore there is no danger that ever we should be cut off, or cast out; this was their presumption.
if he should destroy us, his name would be routed out of the earth, and Therefore there is no danger that ever we should be Cut off, or cast out; this was their presumption.
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Mich. 3. 11. the Lord is among us, no evil can betide us, and therefore they steal, judge for reward, wrong the Innocent; there is no danger.Mich. 3. 11. the Lord is among us, no evil can betide us, and Therefore they steal, judge for reward, wrong the Innocent; there is no danger.
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Reas. 2. From the secret Atheism and hypocrisie that is in the heart of vain man.
Reas. 2. From the secret Atheism and hypocrisy that is in the heart of vain man.
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who thinks God takes no notice of their wickedness, but is deceived by their pretended services;
who thinks God Takes no notice of their wickedness, but is deceived by their pretended services;
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men consider not that Gods all all seeing eye penetrates into all corners of the earth,
men Consider not that God's all all seeing eye penetrates into all corners of the earth,
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and the secrets of the heart, and hence they think they may sin unseen. Ezek. 8. 12. Use To quicken us up to examine our selves, whither or no we are not going into Apostacy by this; and the secrets of the heart, and hence they think they may sin unseen. Ezekiel 8. 12. Use To quicken us up to examine our selves, whither or not we Are not going into Apostasy by this;
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aske every one his own heart, can we not lanch forth into any sin, do violence, steale &c. and yet go & stand before the Lord and say, we are delivered to do all these abominations:
ask every one his own heart, can we not launch forth into any since, do violence, steal etc. and yet go & stand before the Lord and say, we Are Delivered to do all these abominations:
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Sin and pray, and pray and sin again, with as much greediness as ever; since and prey, and pray and since again, with as much greediness as ever;
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come before God and make our confessions, tell him a large story of what sins we have been overtaken withall,
come before God and make our confessions, tell him a large story of what Sins we have been overtaken withal,
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and seem to beg his presence and help against it, as though we were willing and desirous to be rid of it,
and seem to beg his presence and help against it, as though we were willing and desirous to be rid of it,
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and yet go away, and strive no more against the temptation, nor set our selves in opposition against the sin then we did before;
and yet go away, and strive no more against the temptation, nor Set our selves in opposition against the since then we did before;
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but entertain the same with greediness, the very next time we meet an opportunity and provocation, be as vain, as passionate, &c as ever;
but entertain the same with greediness, the very next time we meet an opportunity and provocation, be as vain, as passionate, etc. as ever;
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and when all is done, then come and rense them over again in few tears and empty confessions:
and when all is done, then come and rense them over again in few tears and empty confessions:
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and so wipe our mouths, and say, what have I done; if the matter be so with us, this is an evidence to us of the depth of hypocrisie in our hearts;
and so wipe our mouths, and say, what have I done; if the matter be so with us, this is an evidence to us of the depth of hypocrisy in our hearts;
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well, let us look to our selves, we may thus please our selves into a vain hope and soul delusion,
well, let us look to our selves, we may thus please our selves into a vain hope and soul delusion,
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but let us know that God and our sins will find us out. Doct. 6. Hypocritical service is no better then robbery, pretended service to God:
but let us know that God and our Sins will find us out. Doct. 6. Hypocritical service is no better then robbery, pretended service to God:
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to come reaking from our sins into the house of God to perform a few formal duties,
to come reaking from our Sins into the house of God to perform a few formal duties,
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and when we have done, to go thence again with more greedy desires after it; what is this, but to turn the house of God into a den of Robbers.
and when we have done, to go thence again with more greedy Desires After it; what is this, but to turn the house of God into a den of Robbers.
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Reas. 1. Because God is hereby robbed of that glory which is due to his Name, who requires hearty service;
Reas. 1. Because God is hereby robbed of that glory which is due to his Name, who requires hearty service;
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which the hypocrite offers up to the Idol of his heart, and not unto God;
which the hypocrite offers up to the Idol of his heart, and not unto God;
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he gives that glory which is alone due to God, to his graven Images, to his own by ends and aims;
he gives that glory which is alone due to God, to his graved Images, to his own by ends and aims;
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God requires the heart, because he knows that that is the leader of all the rest of the faculties,
God requires the heart, Because he knows that that is the leader of all the rest of the faculties,
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and it is his due, for he made it;
and it is his endue, for he made it;
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but the hypocrite steals the best piece of the sacrifice from God, and is not this Robbery.
but the hypocrite steals the best piece of the sacrifice from God, and is not this Robbery.
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Reas. 2. Because the sinner hereby robs himself of all the good which he should otherwise get by his service,
Reas. 2. Because the sinner hereby robs himself of all the good which he should otherwise get by his service,
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if it were done in sincerity. if it were done in sincerity.
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Ezek. 14. 7, 8. God hath made great promises to sincerity, in manifold expressions in Scripture,
Ezekiel 14. 7, 8. God hath made great promises to sincerity, in manifold expressions in Scripture,
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but he denounceth fore woes upon hypocrites, destructive desolation and ruine; so that it is time lost, and rooting our selves out from good.
but he Denounceth before woes upon Hypocrites, destructive desolation and ruin; so that it is time lost, and rooting our selves out from good.
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Use To condemn that spirit of hypocrisie which is ready to seize upon our hearts, will you give entertainment to secret sins,
Use To condemn that Spirit of hypocrisy which is ready to seize upon our hearts, will you give entertainment to secret Sins,
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and forsake God in your hearts, live in a way and course of disobedience, and yet here come before God in solemn and serious duties,
and forsake God in your hearts, live in a Way and course of disobedience, and yet Here come before God in solemn and serious duties,
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as though you were good Christians;
as though you were good Christians;
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God looks upon you as no better then a company of Robbers, you do at the present rob him of his glory;
God looks upon you as no better then a company of Robbers, you do At the present rob him of his glory;
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but, assure your selves, he will not be a looser by you, the time hastens when he will come and recover his honour out of your hands:
but, assure your selves, he will not be a looser by you, the time hastens when he will come and recover his honour out of your hands:
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and you rob your selves of all the good you might get by such opportunities as these; oh!
and you rob your selves of all the good you might get by such opportunities as these; o!
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if such duties were done in truth and sincerity, they would bring in a plenteous harvest;
if such duties were done in truth and sincerity, they would bring in a plenteous harvest;
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fasting days would be our best feasting days, God would both accept of us, and also crown us with admirable blessings;
fasting days would be our best feasting days, God would both accept of us, and also crown us with admirable blessings;
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but if we will come with an Idol in our hearts, cry out against such sins as we bear an entire love unto, confess those evils we never intend to leave off in our course, assure we our selves we shall be found the greatest self Cheaters in the end.
but if we will come with an Idol in our hearts, cry out against such Sins as we bear an entire love unto, confess those evils we never intend to leave off in our course, assure we our selves we shall be found the greatest self Cheaters in the end.
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Doct. 7. God takes notice of, and will find a time to punish the wickedness of a sinning people;
Doct. 7. God Takes notice of, and will find a time to Punish the wickedness of a sinning people;
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for both these are understood in the words ▪ ver. 1 • I behold it, and will requite it: so Psal. 35. 22, 23.
for both these Are understood in the words ▪ for. 1 • I behold it, and will requite it: so Psalm 35. 22, 23.
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Reas. From the Attributes of Omniscience and Iustice.
Reas. From the Attributes of Omniscience and Justice
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1. God knows all things, nothing can escape his sight, because his eye is every where.
1. God knows all things, nothing can escape his sighed, Because his eye is every where.
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Pro. 15. 3. he knows all things, even the secrets of the hearts of men, for he made them, every room and corner of them;Pro 15. 3. he knows all things, even the secrets of the hearts of men, for he made them, every room and corner of them;
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he therefore keeps a key to them;
he Therefore keeps a key to them;
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he must needs be Omniscient, for he is Omnipresent in all places, by his essential presence; intimate with all things: Acts 17. 28. 2. He observes all things, and there is reason for it, because he administers the affairs of the whole world;
he must needs be Omniscient, for he is Omnipresent in all places, by his essential presence; intimate with all things: Acts 17. 28. 2. He observes all things, and there is reason for it, Because he administers the affairs of the Whole world;
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Psal. 33. 13, 14, 15. All actions of the creatures in the world flow as to their principle from him,Psalm 33. 13, 14, 15. All actions of the creatures in the world flow as to their principle from him,
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and therefore he cannot but take notice of them
and Therefore he cannot but take notice of them
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3. He will requite, for he is just and cannot but give them their demerit, Jer 5. 29. he is the judge of the whole world;
3. He will requite, for he is just and cannot but give them their demerit, Jer 5. 29. he is the judge of the Whole world;
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and therefore must be just, he is the highest and supream judg, beyond whom there is no appeal,
and Therefore must be just, he is the highest and supreme judge, beyond whom there is no appeal,
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and therefore had need be just;
and Therefore had need be just;
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yea, he is engaged by his Word to do justice and execute judgment upon sinners for their sins.
yea, he is engaged by his Word to do Justice and execute judgement upon Sinners for their Sins.
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Use 1. To shew us how vain a thing it is to go about to deceive God with vain services, whiles our heart is estranged from him;
Use 1. To show us how vain a thing it is to go about to deceive God with vain services, while our heart is estranged from him;
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if we had to deal with man like our selves, we might easily cast a blind before their eyes,
if we had to deal with man like our selves, we might Easily cast a blind before their eyes,
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and make them believe strange matters, but God who can in no ways cheat or deceive,
and make them believe strange matters, but God who can in no ways cheat or deceive,
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though we cover our service with a cloak of deceit, yet God can tell us whether it be alive or dead;
though we cover our service with a cloak of deceit, yet God can tell us whither it be alive or dead;
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and if we go about so to serve him, he will make us to know sooner or later, that he took good notice of them in the day when he comes to set our sins in order before us,
and if we go about so to serve him, he will make us to know sooner or later, that he took good notice of them in the day when he comes to Set our Sins in order before us,
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and tell us this we did at such a time, and that abomination at another time: See Psal. 50. 18. &c.
and tell us this we did At such a time, and that abomination At Another time: See Psalm 50. 18. etc.
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Use 2. This may certifie the sinner, that God will take a time to reckon with him, the alseeing eye sees thee,
Use 2. This may certify the sinner, that God will take a time to reckon with him, the All-seeing eye sees thee,
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and cannot chuse but take notice of thee, and he will call thee to an account,
and cannot choose but take notice of thee, and he will call thee to an account,
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though he may seem to wink at present and not to take notice of thy wayes and doings, but to let thee alone;
though he may seem to wink At present and not to take notice of thy ways and doings, but to let thee alone;
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yet I promise thee time will be when thou shalt know it to thy cost, that he is not such an one as thou art,
yet I promise thee time will be when thou shalt know it to thy cost, that he is not such an one as thou art,
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nor did ever give his consent to and approbation of thy wayes and doings: and therefore is there any here that lyes and lives in sin;
nor did ever give his consent to and approbation of thy ways and doings: and Therefore is there any Here that lies and lives in since;
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deceive not thy own soul, but let it awaken thee to look about thee, and make thy peace with God,
deceive not thy own soul, but let it awaken thee to look about thee, and make thy peace with God,
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for otherwise what he hath spoken he will performe, he will not come short of his threatnings any whit more then his pr•mises, let then that counsel be acceptable.
for otherwise what he hath spoken he will perform, he will not come short of his threatenings any whit more then his pr•mises, let then that counsel be acceptable.
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Am. 4. ult. meet God with Repentance, before he meet us with his heavy plagues But I come from the Context to the words of the Text:Am. 4. ult. meet God with Repentance, before he meet us with his heavy plagues But I come from the Context to the words of the Text:
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God having counselled and warned them;
God having counseled and warned them;
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the further to awaken and effect their hearts, and preserve them, sets a lively example before them:
the further to awaken and Effect their hearts, and preserve them, sets a lively Exampl before them:
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in every way suiting and answering the present state of Ierusalem, he therefore sets it forth. 1. By the title it once bare, the place &c. 2. By the evils which were brought upon it:
in every Way suiting and answering the present state of Ierusalem, he Therefore sets it forth. 1. By the title it once bore, the place etc. 2. By the evils which were brought upon it:
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where, 1. The author, God himself: what I did. 2. The procuring cause, the wickedness of my people Israel: Hence.
where, 1. The author, God himself: what I did. 2. The procuring cause, the wickedness of my people Israel: Hence.
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Doct 8. The example of Gods judgements upon his own people for their sin and wicked Apostacy, are very useful and solemn considerations for all professors of Religion;
Doct 8. The Exampl of God's Judgments upon his own people for their since and wicked Apostasy, Are very useful and solemn considerations for all professors of Religion;
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the Lord sends Ierusalem to Shiloh, and for what end, only to see, what he did,
the Lord sends Ierusalem to Shiloh, and for what end, only to see, what he did,
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and for what, to view his judgements in their causes and effects;
and for what, to view his Judgments in their Causes and effects;
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to see, i. e. not only to look on, but to consider them seriously, and to make use of them to themselves;
to see, i. e. not only to look on, but to Consider them seriously, and to make use of them to themselves;
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and learn something from it for their own conviction; by comparing cases together. The ground of the truth we may understand if we consider a few propositions: viz.
and Learn something from it for their own conviction; by comparing cases together. The ground of the truth we may understand if we Consider a few propositions: viz.
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1. God hath one rule of dealing with all his externally covenanted people in the world, and that because the covenant with them all runs upon the same terms and conditions,
1. God hath one Rule of dealing with all his externally covenanted people in the world, and that Because the Covenant with them all runs upon the same terms and conditions,
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for it is a conditional Covenant; in the which there is a promise and a threatning, a promise annexed to obedience,
for it is a conditional Covenant; in the which there is a promise and a threatening, a promise annexed to Obedience,
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but a threatning denounced against disobedience.
but a threatening denounced against disobedience.
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Isa. 1. 19, 20. It is true, God reserves a soveraignty to himself as to the circumstances of his dealings with his people in one place or in another;Isaiah 1. 19, 20. It is true, God reserves a sovereignty to himself as to the Circumstances of his dealings with his people in one place or in Another;
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without either infringing his Covenant, or rendring to the creature a Reason of that variety;
without either infringing his Covenant, or rendering to the creature a Reason of that variety;
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hence, possibly patience and mercy may longer wait upon some then others, some God may come severely out against,
hence, possibly patience and mercy may longer wait upon Some then Others, Some God may come severely out against,
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for breach of Covenant, and to others he may condescend to allow a greater space to repent in,
for breach of Covenant, and to Others he may condescend to allow a greater Molle to Repent in,
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as he pleaseth, and he does not the least wrong or injury in so doing,
as he Pleases, and he does not the least wrong or injury in so doing,
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because he is both supream, and hath ends in all his judgements, beyond the capacity of the creatures finding out;
Because he is both supreme, and hath ends in all his Judgments, beyond the capacity of the creatures finding out;
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but, as to the essence of the Covenant, he thus far stands positively and absolutely engaged to reward obedience, and to punish disobedience;
but, as to the essence of the Covenant, he thus Far Stands positively and absolutely engaged to reward Obedience, and to Punish disobedience;
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which flows from his everlasting righteousness.
which flows from his everlasting righteousness.
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2. Examples of Gods judgements upon his own people for their sins, are evident confirmations and testimonies that he is a God who proceeds impartially according to his own Rule;
2. Examples of God's Judgments upon his own people for their Sins, Are evident confirmations and testimonies that he is a God who proceeds impartially according to his own Rule;
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as when Laws are executed according to the tenor of them upon malefactors in the Kingdome;
as when Laws Are executed according to the tenor of them upon malefactors in the Kingdom;
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we now know that such Laws were not meer scare-crows, made only to fright, but not to hurt,
we now know that such Laws were not mere scarecrows, made only to fright, but not to hurt,
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but that there was reality in the Law-makers, and that they were really set against such evils to subvert and 〈 ◊ 〉 them out,
but that there was reality in the Lawmakers, and that they were really Set against such evils to subvert and 〈 ◊ 〉 them out,
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and may teach others to expect what to meet with, in the like cases:
and may teach Others to expect what to meet with, in the like cases:
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so, when God punisheth sin in his people according to his threatning in his word, we now see that those threatnings are realities;
so, when God Punisheth since in his people according to his threatening in his word, we now see that those threatenings Are realities;
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that his orders and constitutions are not bug-bears, but realities, that sin shall not go unpunished.
that his order and constitutions Are not bugbears, but realities, that since shall not go unpunished.
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Hence God declares in his word, that he will be known to be God in his judgements.
Hence God declares in his word, that he will be known to be God in his Judgments.
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Exek. 28. 22 if men will not believe the word, that God will do as he hath said,Ezek. 28. 22 if men will not believe the word, that God will do as he hath said,
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but presume upon his mercy and patience; when he takes his rod into his hand, now he is mad, that believs not.
but presume upon his mercy and patience; when he Takes his rod into his hand, now he is mad, that believs not.
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3. Hence, Examples have matter of precept in them.
3. Hence, Examples have matter of precept in them.
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Gods judgements are documents, there are doctrinal conclusions to be drawn for our instruction out of them,
God's Judgments Are documents, there Are doctrinal conclusions to be drawn for our instruction out of them,
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hence, we shall find God in Scripture calling upon his people to look upon Examples.
hence, we shall find God in Scripture calling upon his people to look upon Examples.
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thus, Luk. 17. 32. 2 Pet. 2. 4, 5, 6 &c. If God have thus dealt with such a people, we may thence conclude he will deal so with those that are so qualified, i• we enjoy the same priviledges that Israel did,
thus, Luk. 17. 32. 2 Pet. 2. 4, 5, 6 etc. If God have thus dealt with such a people, we may thence conclude he will deal so with those that Are so qualified, i• we enjoy the same privileges that Israel did,
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and make no better use of them then they made of theirs, we may expect to be visited as well as they were,
and make no better use of them then they made of theirs, we may expect to be visited as well as they were,
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and not only may we argue a p••i, but also ab impa•i, from the lesser to the greater;
and not only may we argue a p••i, but also ab impa•i, from the lesser to the greater;
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if Israel so priviledged were not spared;
if Israel so privileged were not spared;
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how much less shall we be spared, who exceed them in priviledges, if sinners under the Law found no favour, how much sorer punishment may sinners under the Gospel expect:
how much less shall we be spared, who exceed them in privileges, if Sinners under the Law found no favour, how much Sorer punishment may Sinners under the Gospel expect:
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God writes his severe truths with the blood of his disobedient Subjects, and makes their ruinons heaps to proclaim knowledg and counsel to the rest of the world:
God writes his severe truths with the blood of his disobedient Subject's, and makes their ruinons heaps to proclaim knowledge and counsel to the rest of the world:
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Sodom's ashes, Shiloh's fire, Ierusalem's desolation, are uses of instruction to the Inhabitants of the Earth.Sodom's Ashes, Shiloh's fire, Jerusalem's desolation, Are uses of instruction to the Inhabitants of the Earth.
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4. Examples are of wondrous benefit to give efficacy to Doctrines, and move upon the affections,
4. Examples Are of wondrous benefit to give efficacy to Doctrines, and move upon the affections,
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and bring them to consideration, they are useful to perswade; and to move the soul to make out after God: Psal. 7•. 6, 7, 8. 1. Because there is a natural sympathy between the children of men, there is a kind of a fellow feeling of sufferings;
and bring them to consideration, they Are useful to persuade; and to move the soul to make out After God: Psalm 7•. 6, 7, 8. 1. Because there is a natural Sympathy between the children of men, there is a kind of a fellow feeling of sufferings;
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when we read only of Doctrines, these may reach the understanding, but when we read or hear of Examples, humane affection doth as it were represent to us the ca•e as our own;
when we read only of Doctrines, these may reach the understanding, but when we read or hear of Examples, humane affection does as it were represent to us the ca•e as our own;
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whereupon the judgements of God, do in the very hearing dwell upon the thoughts, and take upon the heart:
whereupon the Judgments of God, do in the very hearing dwell upon the thoughts, and take upon the heart:
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when I read the story of Sodom's overthrow, me thinks I see the Sun rising in glorious brightness, the Sodomites sporting and pleasing themselves in their opulence and security; when on a sudden, me thinks I see the heavens covered with those sable clouds,
when I read the story of Sodom's overthrow, me thinks I see the Sun rising in glorious brightness, the Sodomites sporting and pleasing themselves in their opulence and security; when on a sudden, me thinks I see the heavens covered with those sable Clouds,
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and hear the great Cannon of heaven thundring down tempests upon them, and the streams of fire with horror and dread, till I behold a proud City;
and hear the great Cannon of heaven thundering down tempests upon them, and the streams of fire with horror and dread, till I behold a proud city;
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on a sudden become a desolate heap; when I read Ierusale•s history, me thinks I see the battering Engines placed against the walls;
on a sudden become a desolate heap; when I read Ierusale•s history, me thinks I see the battering Engines placed against the walls;
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the proud enemy climbing up the battlements, the feeble and faint-hearted Citizens flying into corners, overtaking by the insulting foe;
the proud enemy climbing up the battlements, the feeble and fainthearted Citizens flying into corners, overtaking by the insulting foe;
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who without mercy or pity sheaths his sword in their bowels;
who without mercy or pity sheaths his sword in their bowels;
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me-thinks I see the fire-balls flying too and fro, and the glorious buildings, the work of many years, yeelding to that prevailing and mercyless enemy, I hear the cries of ravished virgins and bereaved Orphans,
methinks I see the fireballs flying too and from, and the glorious buildings, the work of many Years, yielding to that prevailing and mercyless enemy, I hear the cries of ravished Virgins and bereft Orphans,
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yea, I look on till I see all Gods threatnings fulfilled, and the glory of the Nations stript of all ornament and become a widow, &c. Because examples come in by the senses, and these have a great stroake to move the affections, and they perswade the heart of man. Lam. 3. 51. 3. Because Examples have an awakening voice in them, when judgment comes into the world, it carries awe with it, it sensibly moves the soul to have consideration;
yea, I look on till I see all God's threatenings fulfilled, and the glory of the nations stripped of all ornament and become a widow, etc. Because Examples come in by the Senses, and these have a great stroke to move the affections, and they persuade the heart of man. Lam. 3. 51. 3. Because Examples have an awakening voice in them, when judgement comes into the world, it carries awe with it, it sensibly moves the soul to have consideration;
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such as these are natural influences upon the heart of such as have any remainder of an acting conscience in them. viz.
such as these Are natural influences upon the heart of such as have any remainder of an acting conscience in them. viz.
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1. Why may not the same judgments befall us, what grounds have we to promise our selves security,
1. Why may not the same Judgments befall us, what grounds have we to promise our selves security,
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and immunity from the same plagues & miseries which are upon others.
and immunity from the same plagues & misery's which Are upon Others.
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2. Hereupon they put the c•eature in mind of its ways and doings, what they have been;
2. Hereupon they put the c•eature in mind of its ways and doings, what they have been;
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now conscience, if it be not altogether seared and benummed, reads the creature a more close and severe Lecture then usuall,
now conscience, if it be not altogether seared and benumbed, reads the creature a more close and severe Lecture then usual,
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now those sins that he had before lived in forgetfulness came afresh into his memory.
now those Sins that he had before lived in forgetfulness Come afresh into his memory.
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3. Hence they are to put the creature into fear of the same wrath and terror, as Scholars,
3. Hence they Are to put the creature into Fear of the same wrath and terror, as Scholars,
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when they see their Master take the rod in hand, to punish offendors;
when they see their Master take the rod in hand, to Punish offenders;
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every one presently considers what his faults have been, and if he have been tardy, he stands quivering,
every one presently considers what his Faults have been, and if he have been tardy, he Stands quivering,
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and quaking, fearfully expecting when his time and turn will come to be called forth.
and quaking, fearfully expecting when his time and turn will come to be called forth.
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4. Now the soul is put upon the study and consideration how to prevent and escape severe and like plagues, now he be-thinks himself of making his peace of coming and seeking a pardon;
4. Now the soul is put upon the study and consideration how to prevent and escape severe and like plagues, now he bethinks himself of making his peace of coming and seeking a pardon;
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for fear least by obstinacy he bring himself to ruine.
for Fear lest by obstinacy he bring himself to ruin.
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5. Now the creature is alarm'd to Repentance, he had calls before, but those he regarded not,
5. Now the creature is alarmed to Repentance, he had calls before, but those he regarded not,
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but now he sees there is no longer delaying and playing with the threatnings of God,
but now he sees there is no longer delaying and playing with the threatenings of God,
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and now, if ever, is the soul in a likely way to be reclaimed.
and now, if ever, is the soul in a likely Way to be reclaimed.
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Use Of counsel and exhortation to us, in the words of the Text, go to Shiloh, &c. In the prosecution of which use, I shall.
Use Of counsel and exhortation to us, in the words of the Text, go to Shiloh, etc. In the prosecution of which use, I shall.
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1. Bring you to Shiloh, and shew you what God did to it, and for what,
1. Bring you to Shiloh, and show you what God did to it, and for what,
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2. Draw some useful instructions from the consideration of Shiloh, and press them in a few words of counsel. I. Then, go to Shiloh:
2. Draw Some useful instructions from the consideration of Shiloh, and press them in a few words of counsel. I. Then, go to Shiloh:
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and here consider, 1. What Shiloh was, 2. What were their sins. 3. Gods judgments on it.and Here Consider, 1. What Shiloh was, 2. What were their Sins. 3. God's Judgments on it.
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1. What Shiloh was, we have it in the words of the Text in two things.
1. What Shiloh was, we have it in the words of the Text in two things.
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1. It was Gods place: i. e. a peculiar place which he had chosen to himself, his chief place.
1. It was God's place: i. e. a peculiar place which he had chosen to himself, his chief place.
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2. It was the place where God set his name at the first: i. e.
2. It was the place where God Set his name At the First: i. e.
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It was the first Tent, or Tabernacle where God set up his Ordinances, and called his name upon it,
It was the First Tent, or Tabernacle where God Set up his Ordinances, and called his name upon it,
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after he had given to his people Israel possession of the land of Canaan:
After he had given to his people Israel possession of the land of Canaan:
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as we shall find in Joshua 18. 1. here it was that after the Arke had been unsettled for 40 years and upward in the wilderness, God first chose it a fixed place, here was God worshiped first-after he had granted a settlement to his people Israel. The Tabernacle was a Testimony of Gods presence with his people, hither the Tribes came up to worship, here it was that God manifested his great glory, by this it was that God declared Israel to be a peculiar people to himself,
as we shall find in joshua 18. 1. Here it was that After the Ark had been unsettled for 40 Years and upward in the Wilderness, God First chosen it a fixed place, Here was God worshipped first-after he had granted a settlement to his people Israel. The Tabernacle was a Testimony of God's presence with his people, hither the Tribes Come up to worship, Here it was that God manifested his great glory, by this it was that God declared Israel to be a peculiar people to himself,
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so that Shiloh was not only a part of God• dwelling place, for so were all the Tribes, nor only a habitation of Gods people,
so that Shiloh was not only a part of God• Dwelling place, for so were all the Tribes, nor only a habitation of God's people,
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for so were all other Cities, Towns and Villages where Israel dwelt, but it was the place of Gods manifesting himself to his peole, his especial habitation.
for so were all other Cities, Towns and Villages where Israel dwelled, but it was the place of God's manifesting himself to his people, his especial habitation.
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2. What was the wickedness of Shiloh;
2. What was the wickedness of Shiloh;
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for the Lord shews that it was for that, that he did that to it, which he had done;
for the Lord shows that it was for that, that he did that to it, which he had done;
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Text, now we shall see the sin of Sh•loh, if we look into 1 Sam. 2. 12. &c. which was the sin of the Priests in contemning the Ordinances of God, giving an evil example to the people,Text, now we shall see the since of Sh•loh, if we look into 1 Sam. 2. 12. etc. which was the since of the Priests in contemning the Ordinances of God, giving an evil Exampl to the people,
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and enriching themselves in a way of abuse of Gods Institutions, and thereby discouraging the people from serving of God,
and enriching themselves in a Way of abuse of God's Institutions, and thereby discouraging the people from serving of God,
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and of Eli in bearing with the wickedness, and not severely punishing the sin of his sons, which God interprets as a preferring them before him.
and of Eli in bearing with the wickedness, and not severely punishing the since of his Sons, which God interprets as a preferring them before him.
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ver. 21. &c. and Psal. 78. 41. to 60. where their horrible ingratitude in forgetting Gods mercies, and woful-Idolatry is declared:ver. 21. etc. and Psalm 78. 41. to 60. where their horrible ingratitude in forgetting God's Mercies, and woful-Idolatry is declared:
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this was Israels sin, the Priests and people were polluted and defiled, and alienated from God;
this was Israel's since, the Priests and people were polluted and defiled, and alienated from God;
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there was a continuance of Ordinances and sacrifice, but both abuse of Ordinances and Idolatry, both in profession and practise.
there was a Continuance of Ordinances and sacrifice, but both abuse of Ordinances and Idolatry, both in profession and practice.
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3. The judgments of God upon his people Israel, and upon Shiloh in particular: we shall find recorded in scripture, what God did to it;
3. The Judgments of God upon his people Israel, and upon Shiloh in particular: we shall find recorded in scripture, what God did to it;
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for that is the thing which God would have in especial be minded, look into 1 Sam. 4. 10. 11: where you shall find the judgment denounced, and more amply we shall read of the execution of it in Psal 78. 59. to 68. where we have described unto us, the effects of their sins. •. In alienating of Gods affections from them, turning of his former love into hatred.
for that is the thing which God would have in especial be minded, look into 1 Sam. 4. 10. 11: where you shall find the judgement denounced, and more amply we shall read of the execution of it in Psalm 78. 59. to 68. where we have described unto us, the effects of their Sins. •. In alienating of God's affections from them, turning of his former love into hatred.
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ver. 59. God had formerly loved Israel, they were to him a choice people, tender as the apple of ones eye, tenderly taken care for,ver. 59. God had formerly loved Israel, they were to him a choice people, tender as the apple of ones eye, tenderly taken care for,
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and fostered by him, protected from evils, dandled in the lap of his providence, and singularly respected by him;
and fostered by him, protected from evils, dandled in the lap of his providence, and singularly respected by him;
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as we shall find amply related to us in Deut. 32. 7, &c. But now his heart was hardned against them,
as we shall find amply related to us in Deuteronomy 32. 7, etc. But now his heart was hardened against them,
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and his former love turned into abhorrence and detestation.
and his former love turned into abhorrence and detestation.
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2. The consequents following upon this, or the tokens whereby God signified and expressed his displeasure unto them, which are.
2. The consequents following upon this, or the tokens whereby God signified and expressed his displeasure unto them, which Are.
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1. God departed and forsook them, even his own house, not only the other Cities, of Israel,
1. God departed and forsook them, even his own house, not only the other Cities, of Israel,
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but even his own tent at Shiloh, ver. 60.
but even his own tent At Shiloh, ver. 60.
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2. When God had left them, all miseries followed, ver. 61. &c. their crown was taken from their head,
2. When God had left them, all misery's followed, ver. 61. etc. their crown was taken from their head,
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and their enemies which formerly were tributary to them, now lord it over them, yea, an universal deluge of miseries came upon them, as you may there read.
and their enemies which formerly were tributary to them, now lord it over them, yea, an universal deluge of misery's Come upon them, as you may there read.
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Thus you see Shiloh, once chosen by God, where he set up his Ordinances, made his name to dwell,
Thus you see Shiloh, once chosen by God, where he Set up his Ordinances, made his name to dwell,
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and shone forth in his wonderful glory:
and shone forth in his wondered glory:
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forsaken by God, and buryed in its own ruines, altogether disowned and refused as a place of abhorrence and contempt.
forsaken by God, and buried in its own ruins, altogether disowned and refused as a place of abhorrence and contempt.
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3. Let us consider what we may learn at Shiloh, observe here even from the consideration of this example.
3. Let us Consider what we may Learn At Shiloh, observe Here even from the consideration of this Exampl.
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1. That God hath no where on earth so engaged himself and his presence, but that sin may drive him away:
1. That God hath no where on earth so engaged himself and his presence, but that since may drive him away:
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where was his name greater then at Shiloh; there was the Tabernacle, there was the Priests and Levites serving, there were daily morning and evening sacrifices, thither came the tribes yearly to appear before God, there were the seals of Gods Covenant,
where was his name greater then At Shiloh; there was the Tabernacle, there was the Priests and Levites serving, there were daily morning and evening Sacrifices, thither Come the tribes yearly to appear before God, there were the Seals of God's Covenant,
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yet is Shiloh deserted and destroyed;
yet is Shiloh deserted and destroyed;
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Ierusalem may also witness this truth, the once dwelling place of God, where the Temple was, the place whereof God had said, this is my rest for ever, here will I dwell, for I have desired it.Ierusalem may also witness this truth, the once Dwelling place of God, where the Temple was, the place whereof God had said, this is my rest for ever, Here will I dwell, for I have desired it.
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Psal. 132. 14. but now behold it deserted and twice made the subject of Gods fury,Psalm 132. 14. but now behold it deserted and twice made the Subject of God's fury,
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and not so much as the ruines of it left to testifie what it was, a stone not to be found upon a stone;
and not so much as the ruins of it left to testify what it was, a stone not to be found upon a stone;
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hence therefore learn we not to promise our selves security if we be found in the ways of sin, whatsoever engagement and covenant God may seem to stand bound in unto us, God knows how to keep up his glory in the world,
hence Therefore Learn we not to promise our selves security if we be found in the ways of since, whatsoever engagement and Covenant God may seem to stand bound in unto us, God knows how to keep up his glory in the world,
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though we be ruinated, he can keep up a Church in the world, though we be left desolate;
though we be ruinated, he can keep up a Church in the world, though we be left desolate;
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the stones of the field, if he but speak the word, shall rise up children of Abraham; the remotest ends of the earth shall come in,
the stones of the field, if he but speak the word, shall rise up children of Abraham; the Remotest ends of the earth shall come in,
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and the children of the Kingdom shall be thrust out; let not this therefore be your rest.
and the children of the Kingdom shall be thrust out; let not this Therefore be your rest.
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2. That Sion affords no more security to sinners then Sodom, Shiloh is as dangerous a place to sin in, as any in the world;
2. That Sion affords no more security to Sinners then Sodom, Shiloh is as dangerous a place to sin in, as any in the world;
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if a people in covenant with God, be found rebellious, he will spare them no more then any other people,
if a people in Covenant with God, be found rebellious, he will spare them no more then any other people,
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nay he will begin with them. Am. 3. 2. judgement shall begin at his house;
nay he will begin with them. Am. 3. 2. judgement shall begin At his house;
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Shilohs ruines are a memorial of this, and declare how vain it is to take sanctuary in the Tabernacle, and shreud our selves from judgment under pretence of Gods covenant;
Shilohs ruins Are a memorial of this, and declare how vain it is to take sanctuary in the Tabernacle, and shrewd our selves from judgement under pretence of God's Covenant;
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Ierusalem smarted dearly for this sin, if Ioab be a man of death, it avails him not to take hold of the horns of the Altar: Ierusalem smarted dearly for this since, if Ioab be a man of death, it avails him not to take hold of the horns of the Altar:
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Learn we therefore from hence, to beware to our selves, how we make bold to sin,
Learn we Therefore from hence, to beware to our selves, how we make bold to since,
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and think the Covenant shall save us;
and think the Covenant shall save us;
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if God find us rebellious, & bold sinners, though we should hide our selves in the Temple, and take refuge under the pretended shadow of Gods promises of favour and love to us, God will yet find us out, and will not spare us; whatever they plead for themselves.
if God find us rebellious, & bold Sinners, though we should hide our selves in the Temple, and take refuge under the pretended shadow of God's promises of favour and love to us, God will yet find us out, and will not spare us; whatever they plead for themselves.
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Mat. 7. 21, 22. yet Christs answer still is, I know you not; I tell thee,Mathew 7. 21, 22. yet Christ answer still is, I know you not; I tell thee,
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when God shall come forth to execute his judgements upon sinners, thy church membership, thy priviledges shall not save thee, God will no more regard thee for all this then if thou wert an Indian; except it be to punish thee the more,
when God shall come forth to execute his Judgments upon Sinners, thy Church membership, thy privileges shall not save thee, God will no more regard thee for all this then if thou Wertenberg an Indian; except it be to Punish thee the more,
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because thy sins have therein been greater, and more hainous:
Because thy Sins have therein been greater, and more heinous:
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if such pleas could have prevailed, who could have pleaded more then Shiloh? and Ierusalem.
if such pleasant could have prevailed, who could have pleaded more then Shiloh? and Ierusalem.
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3. General Apostacy makes way for general calamity, learn this in Shiloh; the Priests violated Gods Ordinances,
3. General Apostasy makes Way for general calamity, Learn this in Shiloh; the Priests violated God's Ordinances,
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and the people they provoked him with their Idols, and then see the effects. 1 Sam. 4. 10, 11. Israel is smitten, 30000 slain, the Ark lost, the Priests slain, read this also in Ierusalem. 2 Chron. 36. 15, 16, &c. hence therefore what greater request can we leave with God this day,
and the people they provoked him with their Idols, and then see the effects. 1 Sam. 4. 10, 11. Israel is smitten, 30000 slave, the Ark lost, the Priests slave, read this also in Ierusalem. 2 Chronicles 36. 15, 16, etc. hence Therefore what greater request can we leave with God this day,
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than this, that he would prevent our general decay in grace, and to that end, that he would restore the fallen, prevent the backsliding,
than this, that he would prevent our general decay in grace, and to that end, that he would restore the fallen, prevent the backsliding,
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and settle hi• own, that mercy may be settled among us;
and settle hi• own, that mercy may be settled among us;
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pray for rulers in Church and Commonwealth, that they may do right, and give good examples,
pray for Rulers in Church and Commonwealth, that they may do right, and give good Examples,
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and for all the body of people, that sin do not grow and encrease among them;
and for all the body of people, that since do not grow and increase among them;
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if once we see a spirit of prevailing corruption spreading it self among us, we may read leading symptomes of destruction & misery,
if once we see a Spirit of prevailing corruption spreading it self among us, we may read leading symptoms of destruction & misery,
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& therefore may be roused up to ply the throne of grace, that such sad causes may be removed,
& Therefore may be roused up to ply the throne of grace, that such sad Causes may be removed,
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and so our eyes may not see the natural direfull effects that flow from them,
and so our eyes may not see the natural direful effects that flow from them,
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4. Lenetie in Rulers, brings ruine upon a people, whether in Common wealth or in Churches:
4. Lenetie in Rulers, brings ruin upon a people, whither in Common wealth or in Churches:
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Rulers may be good men in themselves, so was Eli, but if they give way to sinfull forbearance in the executing of Justice according to the will of God, they are not occasions onely,
Rulers may be good men in themselves, so was Eli, but if they give Way to sinful forbearance in the executing of justice according to the will of God, they Are not occasions only,
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but leading causes to the undoing of a people, because such a spirit animates wicked spirits,
but leading Causes to the undoing of a people, Because such a Spirit animates wicked spirits,
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and makes them bold to do perversely upon presumption of a pardon, or to be past by with some gentle reproof;
and makes them bold to do perversely upon presumption of a pardon, or to be passed by with Some gentle reproof;
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God chargeth Shiloh's destruction upon Eli, who was Judg in Israel, and when his Sons the Priests did wickedly, he connives so far,
God charges Shiloh's destruction upon Eli, who was Judge in Israel, and when his Sons the Priests did wickedly, he connives so Far,
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as only to rebuke them, who being gotten beyond remorse or sense of reproof abused their Fathers patience, to add to their Rebellion;
as only to rebuke them, who being got beyond remorse or sense of reproof abused their Father's patience, to add to their Rebellion;
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therefore must Shiloh be laid wast.
Therefore must Shiloh be laid waste.
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Hence therefore, let this teach us to pray unto God, to put a Spirit into our Rulers, Zealous against Sin, especially in these times of prevailing iniquity;
Hence Therefore, let this teach us to pray unto God, to put a Spirit into our Rulers, Zealous against since, especially in these times of prevailing iniquity;
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and let us, in our place incourage them in so doing, by rejoycing in acts of Justice and severity, against such evils as grow and thrive among us:
and let us, in our place encourage them in so doing, by rejoicing in acts of justice and severity, against such evils as grow and thrive among us:
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Pray that they may not respect persons, nor encourage some in sin, by sparing others;
Pray that they may not respect Persons, nor encourage Some in since, by sparing Others;
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especially remembring, that as long as such a spirit is in Rulers, what ever sins there be in a people, there are still some to stand in the Gap.
especially remembering, that as long as such a Spirit is in Rulers, what ever Sins there be in a people, there Are still Some to stand in the Gap.
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5. The greatest Mercys abused by sin, give God the highest provocation.
5. The greatest mercies abused by since, give God the highest provocation.
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God recounts what he had done for them, and what they had done against him, Israel sinned greivously, after such and such favours,
God recounts what he had done for them, and what they had done against him, Israel sinned grievously, After such and such favours,
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and when God heard this, when this was the report brought him of the improvement that they had made of all his mercyes, this brings them into abhorrence:
and when God herd this, when this was the report brought him of the improvement that they had made of all his Mercies, this brings them into abhorrence:
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and good reason there is for it, for every mercy is an obligation laid upon the creature to obedience;
and good reason there is for it, for every mercy is an obligation laid upon the creature to Obedience;
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hence the greater the mercy is, the stronger tye lyes upon the creature;
hence the greater the mercy is, the Stronger tie lies upon the creature;
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to sin therefore against mercy, grace, and speciall mercyes, is to break Gods strong cord of Love, then which, what greater provocation can there be:
to since Therefore against mercy, grace, and special Mercies, is to break God's strong cord of Love, then which, what greater provocation can there be:
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Consider David & Hanu•, 2 Sam. 10. Ingratitude in return for friendship, is the most hard to bear of any thing.
Consider David & Hanu•, 2 Sam. 10. Ingratitude in return for friendship, is the most hard to bear of any thing.
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Aske we then our own hearts, what use we have made of all those great mercies which our God hath bestowed upon us:
Ask we then our own hearts, what use we have made of all those great Mercies which our God hath bestowed upon us:
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great favours we have had, equal with those he had shewed to his people at Shiloh;
great favours we have had, equal with those he had showed to his people At Shiloh;
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yea, if all things be considered, we may well say, Superiour unto them, in as much as the dayes of the Gospel afford far greater light,
yea, if all things be considered, we may well say, Superior unto them, in as much as the days of the Gospel afford Far greater Light,
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then the dayes of the Law did;
then the days of the Law did;
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and have we remembred what God hath done for us? so as to make our returns unto him;
and have we remembered what God hath done for us? so as to make our returns unto him;
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hath he had his tribute of thankefull Obedience? have we lived up to our enjoyments? have we been singular in holiness? as we have been singular in the means of holiness; or have we not rather grown vain and loose,
hath he had his tribute of thankful obedience? have we lived up to our enjoyments? have we been singular in holiness? as we have been singular in the means of holiness; or have we not rather grown vain and lose,
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and prophane? despising of the meanes, and hardening our hearts against the Counsels of God? if it be so with us, Go to Shiloh, and tremble. 6: A People forsaken of God are in the road way to all misery:
and profane? despising of the means, and hardening our hearts against the Counsels of God? if it be so with us, Go to Shiloh, and tremble. 6: A People forsaken of God Are in the road Way to all misery:
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we read, God forsakes his Tent which was in Shiloh, and what follows, but ruine and waste, and an universal deluge of destruction:
we read, God forsakes his Tent which was in Shiloh, and what follows, but ruin and waste, and an universal deluge of destruction:
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all woes follow when he is gone, Hos. 9. 12. and reason there is for it,
all woes follow when he is gone, Hos. 9. 12. and reason there is for it,
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for his favour is the life of a people, his protection is their only defence;
for his favour is the life of a people, his protection is their only defence;
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well may it therefore be said of a people, deserted by God, their rock hath sold them into the hands of misery:
well may it Therefore be said of a people, deserted by God, their rock hath sold them into the hands of misery:
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fear we therefore to provoak God to leave us. Consider,
Fear we Therefore to provoak God to leave us. Consider,
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1. All our blessings are in his hand, he holds us at his dispose, if any people in the World,
1. All our blessings Are in his hand, he holds us At his dispose, if any people in the World,
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then to be sure we are at Gods provision, who have no store but what his yearly blessing brings in unto us.then to be sure we Are At God's provision, who have no store but what his yearly blessing brings in unto us.
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2. Sin will provoke him to leave us, for he is a God of purer eyes then to behold iniquity, i. e. with love, liking or approbation;
2. since will provoke him to leave us, for he is a God of Purer eyes then to behold iniquity, i. e. with love, liking or approbation;
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his holiness engageth him to manifest signal discoveries of the contrariety which he hath against sin.
his holiness engageth him to manifest signal discoveries of the contrariety which he hath against since.
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3. If when he repoves our sins, we harden our selves in them, it is a sure signe that he is forsakeing of us, Jer. 7. 28. Have we therefore given to God any provocation to unsettle himselfe,
3. If when he repoves our Sins, we harden our selves in them, it is a sure Signen that he is forsaking of us, Jer. 7. 28. Have we Therefore given to God any provocation to unsettle himself,
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an think of a removall away from us: Oh let our repentance fetch him back and settle him. Lastly.
an think of a removal away from us: O let our Repentance fetch him back and settle him. Lastly.
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It is a fearfull thing to fall into the hands of the Living God: It is a fearful thing to fallen into the hands of the Living God:
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The Charracters of Gods wrath, & impressions of his Judgements remaining upon Shiloh, teach us this Lesson:
The Characters of God's wrath, & impressions of his Judgments remaining upon Shiloh, teach us this lesson:
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If God come once to abhorr a people for their sins, and fall upon them in his Judgments;
If God come once to abhor a people for their Sins, and fallen upon them in his Judgments;
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he meets them not as a man, but gives them a Divine stroak; if he be angry, his very countenance is terrible and amazing.
he meets them not as a man, but gives them a Divine stroke; if he be angry, his very countenance is terrible and amazing.
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Psal. 18. 8 &c. Hab. 3. what is he then, when he poures out his displeasure:Psalm 18. 8 etc. Hab. 3. what is he then, when he pours out his displeasure:
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Labour wee then from the example of Shiloh, to fear and dread provoaking the great God to wrath against us:
Labour we then from the Exampl of Shiloh, to Fear and dread provoaking the great God to wrath against us:
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what ever causes moving to this occasion, are in Gods goodness removed away from us,
what ever Causes moving to this occasion, Are in God's Goodness removed away from us,
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yet the remembrance of our sins is matter sufficient to humble us before God this day;
yet the remembrance of our Sins is matter sufficient to humble us before God this day;
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Better it is for us to bow our selves before him, lest he break us in pieces:
Better it is for us to bow our selves before him, lest he break us in Pieces:
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and therefore let it be our great endeavour to meet God in the way by Repentance,
and Therefore let it be our great endeavour to meet God in the Way by Repentance,
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before he come home to us in wrath, and fall upon us in his sore displeasure;
before he come home to us in wrath, and fallen upon us in his soar displeasure;
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let that be the great practical lesson that we learn at Shiloh. For motive: 1. Consider, God will not bear with sin, let him find it where he will:
let that be the great practical Lesson that we Learn At Shiloh. For motive: 1. Consider, God will not bear with since, let him find it where he will:
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He is no respecter of persons, circumcised, or uncircumcised, if uncircumcised in heart: Jer 9. 25 ▪ 26. if he find it in Church, or Commonwealth, in Rulers, or Subjects;
He is no respecter of Persons, circumcised, or uncircumcised, if uncircumcised in heart: Jer 9. 25 ▪ 26. if he find it in Church, or Commonwealth, in Rulers, or Subject's;
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where he finds it, he will punish it.
where he finds it, he will Punish it.
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2. God is yet willing to be met with Repentance, we have many signs and tokens of Gods desire rather that we should live then dye,
2. God is yet willing to be met with Repentance, we have many Signs and tokens of God's desire rather that we should live then die,
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hence hath he drawn out his long suffering to so long a thread as he hath done;
hence hath he drawn out his long suffering to so long a thread as he hath done;
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by following with counsels, and piece-mealing out his judgments.
by following with Counsels, and piece-mealing out his Judgments.
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3 There is all Reason we should acknowledge and repent, we are not able to give a good Reason, only we have sinned against him, that was unreasonable:
3 There is all Reason we should acknowledge and Repent, we Are not able to give a good Reason, only we have sinned against him, that was unreasonable:
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Ier. 2 5. and if so, then needs must it be Rational, that we should see the evil,Jeremiah 2 5. and if so, then needs must it be Rational, that we should see the evil,
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and take the shame to our selves of such unreasonable doings.
and take the shame to our selves of such unreasonable doings.
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4. If God once take us in hand, he will be known, and make us to know too,
4. If God once take us in hand, he will be known, and make us to know too,
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how sad and miserable a thing it is for us to ••force him to cut us off, do we provoke him to jealousie, do we not rather provoke our own fouls to ruine: Oh remember! remember!how sad and miserable a thing it is for us to ••force him to Cut us off, do we provoke him to jealousy, do we not rather provoke our own fouls to ruin: O Remember! Remember!
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if we have made him our adversary by sin, he is yet in the way,
if we have made him our adversary by since, he is yet in the Way,
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though he may be coming in judgment, yet he waits to be gracious he hath waited long, turn not his patience into fury, why should we be made like unto Shiloh: God is mercifull, true,
though he may be coming in judgement, yet he waits to be gracious he hath waited long, turn not his patience into fury, why should we be made like unto Shiloh: God is merciful, true,
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but he is just too, and he can make his wrath known, ask Shiloh else, and they can tell you a sad story of it:
but he is just too, and he can make his wrath known, ask Shiloh Else, and they can tell you a sad story of it:
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Look on Shiloh, Look on Ierusalem, look on the multitude of desolate Churches, and take warning by these to fall down before God, to receive his reproofs;
Look on Shiloh, Look on Ierusalem, look on the multitude of desolate Churches, and take warning by these to fallen down before God, to receive his reproofs;
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if you be wise, be wise for your selves; turn to him, for why should ye dye? if you be wise, be wise for your selves; turn to him, for why should you die?
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ISAIAH. 26. 9. When thy Judgements are in the Earth, the Inhabitants of the World will learn Righteousness.
ISAIAH. 26. 9. When thy Judgments Are in the Earth, the Inhabitants of the World will Learn Righteousness.
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THis Chapter is a Song, Celebrating the Prayses of God, in his Judgments on his Enemies, and favours to his People;
THis Chapter is a Song, Celebrating the Praises of God, in his Judgments on his Enemies, and favours to his People;
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and is full of Spirituall matter.
and is full of Spiritual matter.
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The Song is appointed to be Sung by the Faithfull at their deliverance from the Babilonish Captivity.
The Song is appointed to be Sung by the Faithful At their deliverance from the Babylonish Captivity.
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In this 9th verse. The Church Declares; 1. Her own Frame under the Judgements of God:
In this 9th verse. The Church Declares; 1. Her own Frame under the Judgments of God:
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namely an Earnest and early Desire after him:
namely an Earnest and early Desire After him:
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In the night, Signifies in the darke and gloomy times of affliction, when they were under the Tyranny and Captivity of the Enemy, shut up as it were in darkness.In the night, Signifies in the dark and gloomy times of affliction, when they were under the Tyranny and Captivity of the Enemy, shut up as it were in darkness.
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2. What should be the Frame of all that• see or hear of Gods terrible doings in the world, it should teach them Righteousness: of which latter we may at this season make some improvement;
2. What should be the Frame of all that• see or hear of God's terrible doings in the world, it should teach them Righteousness: of which latter we may At this season make Some improvement;
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and a little to open the Words.
and a little to open the Words.
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[ When thy Judgments:, &c. ] Judgments are Acts of Divine Iustice, Vindicative, all Gods dispensations to the creature, are called either acts of Mercy or justice; Not as if there were a contradiction in these two;
[ When thy Judgments:, etc. ] Judgments Are Acts of Divine justice, Vindicative, all God's dispensations to the creature, Are called either acts of Mercy or Justice; Not as if there were a contradiction in these two;
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God is Just where he is Mercifull, i. e. his being mercifull doth not infringe or wrong his justice at all:
God is Just where he is Merciful, i. e. his being merciful does not infringe or wrong his Justice At all:
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and where God is Just, he is Mercifull also, in this world; because his justice is here dispensed with moderation;
and where God is Just, he is Merciful also, in this world; Because his Justice is Here dispensed with moderation;
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though the time be comeing when he will execute justice without mercy:
though the time be coming when he will execute Justice without mercy:
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But wherein any act of Divine Providence, one of these Attributes is more visible to the creature then the other, thence it receives its Denomination.
But wherein any act of Divine Providence, one of these Attributes is more visible to the creature then the other, thence it receives its Denomination.
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Judgments, are Judicial acts of Gods Senerity in the World, wherein he declares himselfe to be set against sin or sinners;
Judgments, Are Judicial acts of God's Senerity in the World, wherein he declares himself to be Set against since or Sinners;
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Some translate it Chastizements: Judgment sometimes intend proper acts of Revenging justice; when God comes forth to right himselfe upon his enemies, in their wonderfull destruction:
some translate it Chastisements: Judgement sometime intend proper acts of Revenging Justice; when God comes forth to right himself upon his enemies, in their wonderful destruction:
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Sometimes severe afflictions, though intended for the amendment of those who suffer them: the word signifies properly, a doing right.
Sometime severe afflictions, though intended for the amendment of those who suffer them: the word signifies properly, a doing right.
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[ Righteousness ] The word signifies Truth and Equity: it is oftentimes in Scripture restrained to second Table dutyes, and then it is distinguished ▪ from Holyness, which referrs to first Table dutyes, but here,
[ Righteousness ] The word signifies Truth and Equity: it is oftentimes in Scripture restrained to second Table duties, and then it is distinguished ▪ from Holiness, which refers to First Table duties, but Here,
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as in many other places, it is used more largely, to signifie a reformation of Life, and universal Anastasy, or Reclaiming from their former sinfull courses.
as in many other places, it is used more largely, to signify a Reformation of Life, and universal Anastasy, or Reclaiming from their former sinful courses.
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[ Will learne ] This is spoken as if such an effect should come to pass in all that should see and hear of Gods judgements;
[ Will Learn ] This is spoken as if such an Effect should come to pass in all that should see and hear of God's Judgments;
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for the Scripture speaks of some, that when Gods hand was upon them, they sinned yet more:
for the Scripture speaks of Some, that when God's hand was upon them, they sinned yet more:
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thus Ahaz: 2 Chron. 28. 22. but it is spoken either, 1. By way of Pres•mption, as if they should say, surely they will learn righteousness. or,
thus Ahaz: 2 Chronicles 28. 22. but it is spoken either, 1. By Way of Pres•mption, as if they should say, surely they will Learn righteousness. or,
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2. Expressing what ought to be, as if it would be;
2. Expressing what ought to be, as if it would be;
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such a thing should be, and if men were in a right frame, it would be:
such a thing should be, and if men were in a right frame, it would be:
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the meaning is, that there is matter enough in Gods judgements to awaken the world to righteousness. Hence,
the meaning is, that there is matter enough in God's Judgments to awaken the world to righteousness. Hence,
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Doct. The Judgements of God in the World carry along with them an universal awakening call to Righteousness.
Doct. The Judgments of God in the World carry along with them an universal awakening call to Righteousness.
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When God comes forth riding in his fiery Chariot, and dispenseth terrible things among the children of men, it sends forth a loud cry to the world to reform and amend their ways.
When God comes forth riding in his fiery Chariot, and dispenseth terrible things among the children of men, it sends forth a loud cry to the world to reform and amend their ways.
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By way of Explication, Consider a few things. First. All judgements are of God, it's said thy judgements, they come from him: here observe,
By Way of Explication, Consider a few things. First. All Judgments Are of God, it's said thy Judgments, they come from him: Here observe,
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1. Some judgements are more immediate, they come by an ▪ unseen hand and in an unknow• way, we see the effects,
1. some Judgments Are more immediate, they come by an ▪ unseen hand and in an unknow• Way, we see the effects,
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but are not able to track them in their causes; of such as these, even an Egyptian Magician must say, lo the finger of God.
but Are not able to track them in their Causes; of such as these, even an Egyptian Magician must say, lo the finger of God.
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2. Other judgements come mediately by the mediation or efficiency of Instruments, second causes are the next occasion of them, and these are either.
2. Other Judgments come mediately by the mediation or efficiency of Instruments, second Causes Are the next occasion of them, and these Are either.
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1. Devils, who have a great stroake in many effects of providence, they come by Divine permission, God giving them a license,
1. Devils, who have a great stroke in many effects of providence, they come by Divine permission, God giving them a license,
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so far as he sees meet for his own ends;
so Far as he sees meet for his own ends;
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and sometimes they come with a Commission from God on his errands, who shall for us perswade Ahab to go to Ramoth Gilead and fall? I, saith the Devills, go, saith God, and prosper, 1 Kings 22. 20. &c.
and sometime they come with a Commission from God on his errands, who shall for us persuade Ahab to go to Ramoth Gilead and fallen? I, Says the Devils, go, Says God, and prosper, 1 Kings 22. 20. etc.
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2. Men, who are many times the meanes of bringing sore and sad calamities upon their fellow creatures, being used and improved by God to that end, by Warrs,
2. Men, who Are many times the means of bringing soar and sad calamities upon their fellow creatures, being used and improved by God to that end, by Wars,
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and desolations that follow therupon, thus God used the Philistins, Syrians, Assyrians &c. to afflict Israel and Judah.
and desolations that follow thereupon, thus God used the philistines, Syrians, Assyrians etc. to afflict Israel and Judah.
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3. Bruit beasts and unreasonable creatures, who serve their great Lord against man, when he rebells against God, which otherwise should have been subservient to him:
3. Bruit beasts and unreasonable creatures, who serve their great Lord against man, when he rebels against God, which otherwise should have been subservient to him:
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thus the fiery Serpents in the wilderness, the two shee Bears, to tear in peeces the mocking children,
thus the fiery Serpents in the Wilderness, the two she Bears, to tear in Pieces the mocking children,
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thus Locusts, Caterpillers, Palmer wormes &c.
thus Locusts, Caterpillars, Palmer worms etc.
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4. Elements, Starrs, Rivers, Vapours, Rain, Drought &c. the Starrs fought in their course against Si•era, the brook Kishon swept ▪ them away Judg 5. By all these meanes God may bring severe punishments upon the creture for his sin:
4. Elements, Stars, rivers, Vapours, Rain, Drought etc. the Stars fought in their course against Si•era, the brook Kishon swept ▪ them away Judge 5. By all these means God may bring severe punishments upon the creature for his since:
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but all these are from God, they are his Judgments, and come of his errand. This appears;
but all these Are from God, they Are his Judgments, and come of his errand. This appears;
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1. From the Supream Efficiency of God; all creatures move as they are moved by him:
1. From the Supreme Efficiency of God; all creatures move as they Are moved by him:
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in the matter of the action, if he give not his Efficiency, they can do nothing at all:
in the matter of the actium, if he give not his Efficiency, they can do nothing At all:
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in him we live, mo•e and have our being: in him we live, mo•e and have our being:
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his Efficiency is the first mover, he is as it were the first wheel of the great clock of the world,
his Efficiency is the First mover, he is as it were the First wheel of the great clock of the world,
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or the spring of this watch:
or the spring of this watch:
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Second beings have an operation, but it hath an absolute dependence upon his Co-operation, so that if so much as a dog wag his tongue against us, there is not only Divine permission in it, but Divin Efficiency also.
Second beings have an operation, but it hath an absolute dependence upon his Cooperation, so that if so much as a dog wag his tongue against us, there is not only Divine permission in it, but Divine Efficiency also.
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2. From his Providential Ordering of all the affaires of the world:
2. From his Providential Ordering of all the affairs of the world:
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God sits King upon the flood Psal. 29. 10. He is Soveraign disposet of all things,
God sits King upon the flood Psalm 29. 10. He is Sovereign disposet of all things,
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and therefore good and evill comes from him, whoever it be that doth it. Amos 3. 6. God saith David, bid Shemei curse.
and Therefore good and evil comes from him, whoever it be that does it. Amos 3. 6. God Says David, bid Shimei curse.
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3. Because Prayer to God hath been the meanes of turning aside judgment, yea even then when Instruments have done their worst ▪ the people of God in their distress.
3. Because Prayer to God hath been the means of turning aside judgement, yea even then when Instruments have done their worst ▪ the people of God in their distress.
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have but acquainted God with it, and sought him in the case, and the buisiness hath been done:
have but acquainted God with it, and sought him in the case, and the business hath been done:
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thus David prayes to God to turn the counsell of Achitophel into foolishness, and its done;
thus David prays to God to turn the counsel of Ahithophel into foolishness, and its done;
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and he who formerly was looked upon to speak Oracles, is now disregarded:
and he who formerly was looked upon to speak Oracles, is now disregarded:
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Hezekiah doth tell, go into the the house of God, and spread Rabshekah's raling letter before him and leaves the case with him;Hezekiah does tell, go into thee the house of God, and spread Rabshekah's raling Letter before him and leaves the case with him;
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and the next newes is, an Angel is sent from hea•n, who slayes in one night an hundred, fourscore and five thousand of his enemies, 2 Kings 19. 35. Hence we have the Churches confidence in Gods protection, enabling them to sound a chalenge to their enemies to do their worst against them.
and the next news is, an Angel is sent from hea•n, who slays in one night an hundred, fourscore and five thousand of his enemies, 2 Kings 19. 35. Hence we have the Churches confidence in God's protection, enabling them to found a challenge to their enemies to do their worst against them.
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Isa. 8. 9, 10. there is their boldness, God is with us. Secondly.Isaiah 8. 9, 10. there is their boldness, God is with us. Secondly.
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All those acts of Divine Providence, wherein God discovers his severity in any degree against sin, are properly the Judgments of God:All those acts of Divine Providence, wherein God discovers his severity in any degree against since, Are properly the Judgments of God:
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wherever God layes his heavy hand upon a people: whether. 1. In Revenging himself upon his enemies, by cutting them off, or sorely visiting them.
wherever God lays his heavy hand upon a people: whither. 1. In Revenging himself upon his enemies, by cutting them off, or sorely visiting them.
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2. In Punishments and Chastisements upon his people, when for their amendment he brings disappointments and afflictions upon them,
2. In Punishments and Chastisements upon his people, when for their amendment he brings disappointments and afflictions upon them,
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for in both these God doth 1. Shew himself set against sin: 2. Do right. Thirdly, Judgements are either
for in both these God does 1. Show himself Set against since: 2. Do right. Thirdly, Judgments Are either
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1. Mere ordinary dispensations of Divine Providence, such as are more common;
1. Mere ordinary dispensations of Divine Providence, such as Are more Common;
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as the usual afflictions which God brings upon any in way of penalty, viz. Sicknesses, Crosses, Losses, Poverty, D•sgrace, Rain, Famine, Pestilence, &c. these are Gods usual Scourges. Or
as the usual afflictions which God brings upon any in Way of penalty, viz. Sicknesses, Crosses, Losses, Poverty, D•sgrace, Rain, Famine, Pestilence, etc. these Are God's usual Scourges. Or
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2. More extraordinary, when some remarkable providence that is not usual doth befall any, such Cas•a•ties •• are more rare and unfrequent, such as Possession by Devils, Deaths by Thunder and Ligh•ning, and the like. Fourthly, Juagements are either
2. More extraordinary, when Some remarkable providence that is not usual does befall any, such Cas•a•ties •• Are more rare and unfrequent, such as Possession by Devils, Death's by Thunder and Ligh•ning, and the like. Fourthly, Juagements Are either
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1. Private and Personal, when God shews his severity upon persons or families, who are singled out from others to be the subjects of affl•ction. Or
1. Private and Personal, when God shows his severity upon Persons or families, who Are singled out from Others to be the subject's of affl•ction. Or
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2. General and Epidemical Visitations, when God comes and brings a scourge upon a Country or a People. Fifthly, Judgements are either
2. General and Epidemical Visitations, when God comes and brings a scourge upon a Country or a People. Fifthly, Judgments Are either
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1. Outward, when the next and immediate subject they se•• upon ▪ is mens Bodies or Estates, and damnifie them in either. Or
1. Outward, when the next and immediate Subject they se•• upon ▪ is men's Bodies or Estates, and damnify them in either. Or
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2. Spiritual, when they seize upon mens Souls and Spirits;
2. Spiritual, when they seize upon men's Souls and Spirits;
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as Distractions, Desperations, &c. I mention these distinctions, partly th•• we may be the better directed to a careful observance, that we may discover God coming in his several awful dispensations upon us ▪ and partly because we may improve some of them in the Application ▪
as Distractions, Desperations, etc. I mention these Distinctions, partly th•• we may be the better directed to a careful observance, that we may discover God coming in his several awful dispensations upon us ▪ and partly Because we may improve Some of them in the Application ▪
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Sixthly, All Judgements whatsoever, and in what way soever they come, are Doctrinal, they bring instruction and teaching along with them, to those that either see or hear of them: they are speaking Providences.
Sixthly, All Judgments whatsoever, and in what Way soever they come, Are Doctrinal, they bring instruction and teaching along with them, to those that either see or hear of them: they Are speaking Providences.
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Here consider, 1. That they are Doctrinal. 2. How far they are so. I. That all Judgements are Doctrinal, will appear, if we consider,
Here Consider, 1. That they Are Doctrinal. 2. How Far they Are so. I That all Judgments Are Doctrinal, will appear, if we Consider,
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First, that Judgements in relation to the subject of them, are acts of the Soveraign Justice of God.
First, that Judgments in Relation to the Subject of them, Are acts of the Sovereign justice of God.
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There are two things in this Position. 1. They are Acts of Justice, because God visits none beyond their sins desert:
There Are two things in this Position. 1. They Are Acts of justice, Because God visits none beyond their Sins desert:
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what-ever Gods dealing be to any, he will vindicate him ▪ self that he doth them no wrong, there is sin enough in the creature to make him to justifie God when he judgeth, Psal. 51. 3, 4. Job 40. 4, 5.
whatever God's dealing be to any, he will vindicate him ▪ self that he does them no wrong, there is since enough in the creature to make him to justify God when he Judgeth, Psalm 51. 3, 4. Job 40. 4, 5.
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2. They are Acts of Soveraign Justice: which appears, because God doth not visit all alike in the world, whose sins are alike,
2. They Are Acts of Sovereign justice: which appears, Because God does not visit all alike in the world, whose Sins Are alike,
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but picks and chuseth as he sees meet, some to be monuments of his severity, whiles others are left.
but picks and chooseth as he sees meet, Some to be monuments of his severity, while Others Are left.
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Gods Soveraignty herein appears, because he follows no other Rule but his own pleasure, in making choice whom to dispense Judgements, and whom to leave;
God's Sovereignty herein appears, Because he follows no other Rule but his own pleasure, in making choice whom to dispense Judgments, and whom to leave;
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so that sometimes he leaves, and lets alone, such as have been greater sinners in many aggravating respects,
so that sometime he leaves, and lets alone, such as have been greater Sinners in many aggravating respects,
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whiles he takes others that have not been so notorious:
while he Takes Others that have not been so notorious:
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and therefore our Saviour Christ, to them enquiring about the man born blinde, removes the cause from them to Gods Soveraignty, Joh. 9. 2, 3.
and Therefore our Saviour christ, to them inquiring about the man born blind, removes the cause from them to God's Sovereignty, John 9. 2, 3.
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Secondly, they naturally teach these lessons:
Secondly, they naturally teach these Lessons:
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1. That God is a just God, that he is set against sin, and will not alwayes bear with sinners:
1. That God is a just God, that he is Set against since, and will not always bear with Sinners:
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dayes of patience make sinners forget, yea Atheistically think God is not holy and just;
days of patience make Sinners forget, yea Atheistically think God is not holy and just;
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but he is known in his Judgements, these are beginning discoveries before the great and general Assizes.
but he is known in his Judgments, these Are beginning discoveries before the great and general Assizes.
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2. That God will sooner or later be revenged upon sinners:
2. That God will sooner or later be revenged upon Sinners:
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every monument of Divine Reve•ge lectures out what others may look for and expect at the hands of God.
every monument of Divine Reve•ge Lectures out what Others may look for and expect At the hands of God.
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Gods Judgements declare that sin shall not alwayes go unpunished, that though there be a day of forbearance,
God's Judgments declare that since shall not always go unpunished, that though there be a day of forbearance,
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yet there shall also be a day wherein they shall receive their wages. 3. That there shall be a great Day of Judgement:
yet there shall also be a day wherein they shall receive their wages. 3. That there shall be a great Day of Judgement:
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for if some sinners are here taken, and others in this world forborn, according to the pleasure of Gods Soveraign will, this shews that there must be another day above and besides all these Judgement-dayes, wherein God sits upon some sinners in this world.
for if Some Sinners Are Here taken, and Others in this world forborn, according to the pleasure of God's Sovereign will, this shows that there must be Another day above and beside all these Judgement-dayes, wherein God sits upon Some Sinners in this world.
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4. That there is no security in a state of sin, though we are not such notorious sinners as others, yet are we under sin;
4. That there is no security in a state of since, though we Are not such notorious Sinners as Others, yet Are we under since;
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we lye open and liable to the Judgements of God, and may as soon as others be made monuments of it.
we lie open and liable to the Judgments of God, and may as soon as Others be made monuments of it.
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It is no cloak to say, I am not as •ad as such and such:
It is no cloak to say, I am not as •ad as such and such:
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Art thou out from the promise of Gods special grace? thou art every day open to Judgement.
Art thou out from the promise of God's special grace? thou art every day open to Judgement.
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5. That there is no safety but in making our peace with God:
5. That there is no safety but in making our peace with God:
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if ••od sway the S•epter, and act his own pleasure upon sinners, we are in a dangerous state ▪ as long as we are not agreed with him,
if ••od sway the S•epter, and act his own pleasure upon Sinners, we Are in a dangerous state ▪ as long as we Are not agreed with him,
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but have him for our adversary.
but have him for our adversary.
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And hence the conclusion is to teach men righteousness, to forsake those sins that are provoking to God,
And hence the conclusion is to teach men righteousness, to forsake those Sins that Are provoking to God,
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and lay hold upon him in a way of true Repentance, in time, for his mercy,
and lay hold upon him in a Way of true Repentance, in time, for his mercy,
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lest we also be made monuments of his wrath:
lest we also be made monuments of his wrath:
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this is the voice of all the Judgements of God which they speak to the world.
this is the voice of all the Judgments of God which they speak to the world.
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II. How far they are Doctrinal: This is considerable, either in respect of 1. The Judgements themselves.
II How Far they Are Doctrinal: This is considerable, either in respect of 1. The Judgments themselves.
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All Judgements serve to teach, they have a voice in them, but some cry louder then others.
All Judgments serve to teach, they have a voice in them, but Some cry Louder then Others.
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There is a voice in common calamities and disappointments, but a louder voice in extraordinary Judgements;
There is a voice in Common calamities and disappointments, but a Louder voice in extraordinary Judgments;
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Natural causes bring awful Judgements, but more aw•ul when they are Preternatural;
Natural Causes bring awful Judgments, but more aw•ul when they Are Preternatural;
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every sickness and disease, every cross and loss speaks, but when God goes out of the ordinary path, here is a more awakening Call.
every sickness and disease, every cross and loss speaks, but when God Goes out of the ordinary path, Here is a more awakening Call.
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In a word, the more stupendious and admirable the Providence is, the louder is the voice of God,
In a word, the more stupendious and admirable the Providence is, the Louder is the voice of God,
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and more clear to be heard, for then the Lion roars, Amos 38. 2. Of the Places wherein they are:
and more clear to be herd, for then the lion roars, Amos 38. 2. Of the Places wherein they Are:
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(1.) Judgements remote have a voice to us, let them be never so far off,
(1.) Judgments remote have a voice to us, let them be never so Far off,
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if we have any cognizance of them, for the Text limits it to no narrower bounds then the World.
if we have any cognizance of them, for the Text Limits it to no narrower bounds then the World.
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(2.) But Judgements near are more loud:
(2.) But Judgments near Are more loud:
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when a fire is in our neighbours house, it then bids us to look about us to secure our own.
when a fire is in our neighbours house, it then bids us to look about us to secure our own.
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(3.) But Judgements at h•me are most loud of all, in our Town, o• in our Families,
(3.) But Judgments At h•me Are most loud of all, in our Town, o• in our Families,
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for then God eries among us, yea the stroke of his Rod is upon us, and therefore its high time for •very one to see to himself. 3. In respect of Senses:
for then God eries among us, yea the stroke of his Rod is upon us, and Therefore its high time for •very one to see to himself. 3. In respect of Senses:
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(1.) Judgements heard of are awful, for this is a great sense of discipline. But
(1.) Judgments herd of Are awful, for this is a great sense of discipline. But
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(2.) Judgements seen and felt are more dreadful and awakening; and the Reason is, Because these S•nses are more intelligent, and less fallacious:
(2.) Judgments seen and felt Are more dreadful and awakening; and the Reason is, Because these S•nses Are more intelligent, and less fallacious:
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we may question the truth of reports, but what we see and feel we have less cause to suspect.
we may question the truth of reports, but what we see and feel we have less cause to suspect.
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If any Sense can inform without •allacy, it is these:
If any Sense can inform without •allacy, it is these:
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as also these are the most affecting Senses, The eye affects the heart, much more then when the hand of God lyes heavy upon a person.
as also these Are the most affecting Senses, The eye affects the heart, much more then when the hand of God lies heavy upon a person.
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Seventhly, It is the will and command of God that his Judgements should 〈 ◊ 〉 men righteousness.
Seventhly, It is the will and command of God that his Judgments should 〈 ◊ 〉 men righteousness.
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Reas. 1. Because he singles out some to shew his judgements upon, and takes not all sinners as he might do:Reas. 1. Because he singles out Some to show his Judgments upon, and Takes not all Sinners as he might do:
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this shews that God would have men improve this day of his patience to Repentance.
this shows that God would have men improve this day of his patience to Repentance.
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God hath Pleas enough against others, and might have executed his wrath on them, but when he does not, he shews that he would have others to get good by it.
God hath Pleasant enough against Others, and might have executed his wrath on them, but when he does not, he shows that he would have Others to get good by it.
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Reas. 2. Because God in his Word calls men to consider and observe his Judgements;Reas. 2. Because God in his Word calls men to Consider and observe his Judgments;
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he declares it to be his will, that when he visits any in severity for their sins, All Israel should hear, and fear, and do no more so.
he declares it to be his will, that when he visits any in severity for their Sins, All Israel should hear, and Fear, and do no more so.
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When God would reclaim Judah from their vain confidence, and awaken them to repentance, he sends them to Shiloh, to see what wastes and desolations he had there made, Jer. 7. 12. Reas. 3. Because none of Gods Providences are in vain, God doth nothing in the wo•ld to no purpose.
When God would reclaim Judah from their vain confidence, and awaken them to Repentance, he sends them to Shiloh, to see what wastes and desolations he had there made, Jer. 7. 12. Reas. 3. Because none of God's Providences Are in vain, God does nothing in the wo•ld to no purpose.
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Reas. 4. Because God does ▪ by hsi awakening Judgements teach them he intends good to:Reas. 4. Because God does ▪ by hsi awakening Judgments teach them he intends good to:
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David professeth, Thy judgements make me afraid, i. e. afraid to sin, a•raid to be licentious and remiss in my life and wayes.David Professes, Thy Judgments make me afraid, i. e. afraid to since, a•raid to be licentious and remiss in my life and ways.
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Reas. 5. Because God doth charge the neglect of this duty upon Judah as a great, grievous, and provoking sin:Reas. 5. Because God does charge the neglect of this duty upon Judah as a great, grievous, and provoking since:
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when he had executed his judgements upon her sister Aholah (Israel, the Ten Tribes) that Aholi•ah (Judah ) held on her own old courses of sin,
when he had executed his Judgments upon her sister Aholah (Israel, the Ten Tribes) that Aholi•ah (Judah) held on her own old courses of since,
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and was no whit affected therewithall, nor did by it learn to amend, Ezek. 23. Ʋse I.
and was no whit affected therewithal, nor did by it Learn to amend, Ezekiel 23. Ʋse I.
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Of Information of our judgements in divers things ▪
Of Information of our Judgments in diverse things ▪
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1. That Afflictions and Calamities are not by casualty, they are Gods Judgement•, ordered and fore-determined by him;
1. That Afflictions and Calamities Are not by casualty, they Are God's Judgement•, ordered and fore-determined by him;
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not a Sparrow falls to the ground without him:
not a Sparrow falls to the ground without him:
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and therefore let it teach us not to slight them, or look upon them in a negligent manner,
and Therefore let it teach us not to slight them, or look upon them in a negligent manner,
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as things that come promiscuously, and imprudently to pass, but by the wise disposal of God.
as things that come promiscuously, and imprudently to pass, but by the wise disposal of God.
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See God in all that falls out in the world, and adore him.
See God in all that falls out in the world, and adore him.
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2. That it is our duty to look beyond Instruments in every Judgement that befalls us.
2. That it is our duty to look beyond Instruments in every Judgement that befalls us.
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It is true, Instruments are some of them ra•ional, some are irrational;
It is true, Instruments Are Some of them ra•ional, Some Are irrational;
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and hence some Instruments may be •lame-worthy, may justly be accused ▪ and if God give opportunity, may in a way of Equity be proceede• against:
and hence Some Instruments may be •lame-worthy, may justly be accused ▪ and if God give opportunity, may in a Way of Equity be proceede• against:
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but we must not rest in the malice of Instruments, but look •urther, and see the hand of God ▪ its a foolish dog that runs after the stone,
but we must not rest in the malice of Instruments, but look •urther, and see the hand of God ▪ its a foolish dog that runs After the stone,
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and mindes not the hand that threw it.
and minds not the hand that threw it.
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If we look upon the most rational Instruments, as they be in the •ands of God,
If we look upon the most rational Instruments, as they be in the •ands of God,
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and consider them as under his Soveraign disposal, they are no more then as an Ax or K•ife,
and Consider them as under his Sovereign disposal, they Are no more then as an Ax or K•ife,
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or any other instrument in the hands of a man:
or any other Instrument in the hands of a man:
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The Assyrian •y rod Isa. 10. 5. Hence God is nevertheless to be seen for the malice or spight of the creature,The assyrian •y rod Isaiah 10. 5. Hence God is nevertheless to be seen for the malice or spite of the creature,
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because he improves even the wrath of man to his praise, and the remainder of wrath he restrains.
Because he improves even the wrath of man to his praise, and the remainder of wrath he restrains.
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Learn we hence in all the Judgements that befall us, not so much to say what means the instrument,
Learn we hence in all the Judgments that befall us, not so much to say what means the Instrument,
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but what provokes God, though Syrian before and Philistim behinde, yet let Israel return to God that s•ites him.
but what provokes God, though Syrian before and Philistim behind, yet let Israel return to God that s•ites him.
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3. That times wherein God brings his Judgements among a people, are solemntimes, and ought to be entertained with solemnity;
3. That times wherein God brings his Judgments among a people, Are solemntimes, and ought to be entertained with solemnity;
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they are times of serious consideration, Hag. • 5. and humiliation.
they Are times of serious consideration, Hag. • 5. and humiliation.
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God when he visits a people in Judgement, bids blow the trumpet, call a solemn assembly, return to the Lord with weeping, wailing,
God when he visits a people in Judgement, bids blow the trumpet, call a solemn assembly, return to the Lord with weeping, wailing,
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and lamentation, Joel 2. 1, 2, 13. We are not therefore before God this day in this solemn duty, uncalled for ▪and lamentation, Joel 2. 1, 2, 13. We Are not Therefore before God this day in this solemn duty, uncalled for ▪
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4. That no person that sees or hears of Gods Judgements is unconcerned: if he be an inhabitant of this world, there is a voice to him.
4. That no person that sees or hears of God's Judgments is unconcerned: if he be an inhabitant of this world, there is a voice to him.
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Learn we therefore to have a care of disinteresting our selves, or saying, What relation hath this or that to me?
Learn we Therefore to have a care of disinteresting our selves, or saying, What Relation hath this or that to me?
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5. That the more of Gods Judgements have been among a people, the more God will have against them, if they repent not;
5. That the more of God's Judgments have been among a people, the more God will have against them, if they Repent not;
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God will have despised Judgements to lay to their charge:
God will have despised Judgments to lay to their charge:
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it will be an heavy aggravation of such a peoples sin, that they have not onely had and enjoyed Gods Ordinances among them,
it will be an heavy aggravation of such a peoples since, that they have not only had and enjoyed God's Ordinances among them,
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but those backed with his Truth-confirming Providences, speaking once and again, speaking to many Senses at once,
but those backed with his Truth-confirming Providences, speaking once and again, speaking to many Senses At once,
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and yet they have got nothing by them; this is an argument of an exceeding hard heart.
and yet they have god nothing by them; this is an argument of an exceeding hard heart.
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Gods Judgements in this world, i• we repent not, will not mitigate but increase our judgements and woes in another.
God's Judgments in this world, i• we Repent not, will not mitigate but increase our Judgments and woes in Another.
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Ʋse ▪ II. For Reproof. And here let me come home in this Use an• the next, to the case and providence which hath oc•asioned this dayes solemnity, the awful Judgement of God that is among us:Ʋse ▪ II For Reproof. And Here let me come home in this Use an• the next, to the case and providence which hath oc•asioned this days solemnity, the awful Judgement of God that is among us:
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and the Reproof is, That the Judgements of God that have befallen us, and in particular this great Judgement, is no more nor better made use of by us then it is.
and the Reproof is, That the Judgments of God that have befallen us, and in particular this great Judgement, is no more nor better made use of by us then it is.
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Let this consideration have its weight in humbling us this day before God.
Let this consideration have its weight in humbling us this day before God.
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1. We may all chide with our own hearts, that we are no more affected with it, that there is so much ice and coldness in us, that our affections are scarce warmed with such a providence;
1. We may all chide with our own hearts, that we Are no more affected with it, that there is so much ice and coldness in us, that our affections Are scarce warmed with such a providence;
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we may lay our hands upon our mouthes, and be angry with our selves, that we finde such a chilness upon our affections. But
we may lay our hands upon our mouths, and be angry with our selves, that we find such a chillness upon our affections. But
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2. Particularly, those deserve a Reproof, First, That make all their application to those whom the Judgement is upon:
2. Particularly, those deserve a Reproof, First, That make all their application to those whom the Judgement is upon:
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Oh the spirit of censure that is in too many, and there they rest;
O the Spirit of censure that is in too many, and there they rest;
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Surely there is some special reason, some more then ordinary provocation, why else is God come out upon that Family, rather then upon any other Family? I do not here speak to make those whom the Judgement nextly concerns, to be regardless of Gods hand upon them;
Surely there is Some special reason, Some more then ordinary provocation, why Else is God come out upon that Family, rather then upon any other Family? I do not Here speak to make those whom the Judgement nextly concerns, to be regardless of God's hand upon them;
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no, let them know that God calls them into the School of Search, and would have them in particular try what is the meaning of his so severe coming out against them, that they may learn to sit in silence, and justifie him:
no, let them know that God calls them into the School of Search, and would have them in particular try what is the meaning of his so severe coming out against them, that they may Learn to fit in silence, and justify him:
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But I speak to others, who are apt to judge of persons by providences, though Scripture teacheth us that all things fall out alike unto all. And therefore let such consider,
But I speak to Others, who Are apt to judge of Persons by providences, though Scripture Teaches us that all things fallen out alike unto all. And Therefore let such Consider,
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1. This practice is contrary to our Saviours precept, who admonisheth others by such providences to learn this lesson, that except they repent, they shall likewise perish, Luke 13. 2, 3. it seems personal application suits better, its the wisest way to bring all things home to our own Souls;
1. This practice is contrary to our Saviors precept, who Admonisheth Others by such providences to Learn this Lesson, that except they Repent, they shall likewise perish, Lycia 13. 2, 3. it seems personal application suits better, its the Wisest Way to bring all things home to our own Souls;
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that might be profitable to us. 2. This is to forget our own sinfulness:
that might be profitable to us. 2. This is to forget our own sinfulness:
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whiles we judge and censure others, we do tacitly justifie our selves, and think our selves better then others;
while we judge and censure Others, we do tacitly justify our selves, and think our selves better then Others;
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we interpret our merit rather then Gods mercy to be the distinguishing cause: and is not this to lift up our selves too high?
we interpret our merit rather then God's mercy to be the distinguishing cause: and is not this to lift up our selves too high?
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3. This is to forget divine Soveraignty:
3. This is to forget divine Sovereignty:
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God all this while is not adored by us in his Supreme uncontrolable disposal which he hath of all creatures, to lay his hand where he pleaseth, without giving account to the creature.
God all this while is not adored by us in his Supreme uncontrollable disposal which he hath of all creatures, to lay his hand where he Pleases, without giving account to the creature.
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Consider well with thy self, and it may be thou hast been ten times a greater sinner,
Consider well with thy self, and it may be thou hast been ten times a greater sinner,
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if all the circumstances of aggravation were well pondered and weighed, but God for ends best known to himself hath thus dealt.
if all the Circumstances of aggravation were well pondered and weighed, but God for ends best known to himself hath thus dealt.
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4. This is the way to rob God of the glory of his goodness to thee in preserving thee from this sad Calamity,
4. This is the Way to rob God of the glory of his Goodness to thee in preserving thee from this sad Calamity,
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whereas if thou reflect inward, thou mightest see so much of provocation in thy own heart,
whereas if thou reflect inward, thou Mightest see so much of provocation in thy own heart,
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and so many grievous obliquities and wanderings, that it would set thee into a rapture of admiration, at the unspeakable favour which appears in thy preservation, who mightest have been chosen in the room of this person, to have been hung up as a sign,
and so many grievous obliquities and wanderings, that it would Set thee into a rapture of admiration, At the unspeakable favour which appears in thy preservation, who Mightest have been chosen in the room of this person, to have been hung up as a Signen,
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and a wonder, and an astonishment, for others with sad hearts to have looked upon. 5. This is not to learn Righteousness;
and a wonder, and an astonishment, for Others with sad hearts to have looked upon. 5. This is not to Learn Righteousness;
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for that is onely by drawing conclusions home to our selves, and making the case our own:
for that is only by drawing conclusions home to our selves, and making the case our own:
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yea, this is a way to harden our hearts in wickedness. Let us therefore learn to make a better use of this tremendous Providence.
yea, this is a Way to harden our hearts in wickedness. Let us Therefore Learn to make a better use of this tremendous Providence.
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Secondly, Those that look not beyond Instruments.
Secondly, Those that look not beyond Instruments.
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There is a great deal of enquiry made about the Devils agency, and raising of Spirits against such as we are ready to think may be his subservient actors in this case,
There is a great deal of enquiry made about the Devils agency, and raising of Spirits against such as we Are ready to think may be his subservient actors in this case,
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but how many are there that look no further. Consider, 1. This is to forget the Supremacy of Divine Providence;
but how many Are there that look no further. Consider, 1. This is to forget the Supremacy of Divine Providence;
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we do not remember that God sits and rules over Men and Devils, and that in such an uncontrolable manner, that Earth and Hell cannot move to any act upon the creature, unless he permit them.
we do not Remember that God sits and rules over Men and Devils, and that in such an uncontrollable manner, that Earth and Hell cannot move to any act upon the creature, unless he permit them.
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2. It tends to hinder the right efficacy of this Judgement upon the Soul; for it raiseth;
2. It tends to hinder the right efficacy of this Judgement upon the Soul; for it Raiseth;
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and humbles not the Soul of the creature:
and humbles not the Soul of the creature:
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it is the way to provocation and exasperation, to bitterness and rage, from the consideration of the virulency of the enemy,
it is the Way to provocation and exasperation, to bitterness and rage, from the consideration of the virulency of the enemy,
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and that we have not deserved it at their hands, &c. whereas if we looked beyond these, to God the prime Efficient, it would teach us silence, and holy submission:
and that we have not deserved it At their hands, etc. whereas if we looked beyond these, to God the prime Efficient, it would teach us silence, and holy submission:
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I was dumb, &c. because thou didst it, Psal. 39. 9.I was dumb, etc. Because thou didst it, Psalm 39. 9.
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Thirdly, Those that look upon the Providence with slighty and common affections, whose hearts are not awed by it,
Thirdly, Those that look upon the Providence with slighty and Common affections, whose hearts Are not awed by it,
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but look upon it as a matter of little or no concernment, are as jo•und, as vain, as light, as frothy as ever they were:
but look upon it as a matter of little or no concernment, Are as jo•und, as vain, as Light, as frothy as ever they were:
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there are too many of these. Consider,
there Are too many of these. Consider,
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1. This argues that God is not feared by such hearts, those that fear not God in his Judgements, especially in such Judgements, may well be thought not to fear him at all.
1. This argues that God is not feared by such hearts, those that Fear not God in his Judgments, especially in such Judgments, may well be Thought not to Fear him At all.
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Assure thy self if this Providence, so solemn, have left no impression upon thee, thou hast a heart as hard as a rock.
Assure thy self if this Providence, so solemn, have left no impression upon thee, thou hast a heart as hard as a rock.
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2. It is impossible that such should learn Righteousness:
2. It is impossible that such should Learn Righteousness:
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the Affections are the feet of the Soul, if these move not, there is little good to be hoped for in such an one,
the Affections Are the feet of the Soul, if these move not, there is little good to be hoped for in such an one,
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and therefore never look that such should get any good by it. Fourthly, Those that have lost their Affections:
and Therefore never look that such should get any good by it. Fourthly, Those that have lost their Affections:
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it may be many were at the first, at the newness and strangeness of the sight and spectacle, filled for a season with cons•ernation;
it may be many were At the First, At the newness and strangeness of the sighed and spectacle, filled for a season with cons•ernation;
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but now they are gotten to their old wont again, and recovered their frights and am•zements, dried up their tears,
but now they Are got to their old wont again, and recovered their frights and am•zements, dried up their tears,
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and wiped their eyes, and they are where they were before:
and wiped their eyes, and they Are where they were before:
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this shews that this Judgement had no depth of efficacy upon your souls, it was onely something external;
this shows that this Judgement had no depth of efficacy upon your Souls, it was only something external;
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it shews what your nature is.
it shows what your nature is.
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Oh, that's of a cold nature indeed, that will freeze while the fire is under it.
O, that's of a cold nature indeed, that will freeze while the fire is under it.
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Let all such consider, that they contemn God, and harden their own hearts, and if he do not wonderfully set in it will be to their own destruction. Ʋse III.
Let all such Consider, that they contemn God, and harden their own hearts, and if he do not wonderfully Set in it will be to their own destruction. Ʋse III.
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For Exhortation and Direction. Oh let it be an awakening word of Counsel to us all.
For Exhortation and Direction. O let it be an awakening word of Counsel to us all.
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We are now come together to affect our souls with this stupend Judgement of God which is among us, the Lord in mercy grant that it may teach us Righteousness;
We Are now come together to affect our Souls with this stupend Judgement of God which is among us, the Lord in mercy grant that it may teach us Righteousness;
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the voice of God cries aloud by it to this poor Town in a special manner, the Lord give us an hearing ear:
the voice of God cries aloud by it to this poor Town in a special manner, the Lord give us an hearing ear:
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let it be our great request, that he would bore our ear to instruction, that it may not pass by without doing us true and saving good. For Motive:
let it be our great request, that he would boar our ear to instruction, that it may not pass by without doing us true and Saving good. For Motive:
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1. Let us consider the awfulness of the Judgement it self:
1. Let us Consider the awfulness of the Judgement it self:
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this is none of those ordinary dispensations of Gods Providence which are frequent and usual in the world, to be sure not among us;
this is none of those ordinary dispensations of God's Providence which Are frequent and usual in the world, to be sure not among us;
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it is no common sickness and calamity, and yet if it had been no more it had been our duty to have wisely considered it,
it is no Common sickness and calamity, and yet if it had been no more it had been our duty to have wisely considered it,
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and given attention to the voice of it; but it is extraordinary and stupendious:
and given attention to the voice of it; but it is extraordinary and stupendious:
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it is not usuall for God to give Satan such liberty and power, so to rack and torture,
it is not usual for God to give Satan such liberty and power, so to rack and torture,
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so to hurry and perplex poor creatures, and therefore something is in special to be learned by us,
so to hurry and perplex poor creatures, and Therefore something is in special to be learned by us,
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when God thus leaves the common track, and comes in so unwonted a way of Judgement.
when God thus leaves the Common track, and comes in so unwonted a Way of Judgement.
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2. Consider how nearly we are related unto it above other in the Land:
2. Consider how nearly we Are related unto it above other in the Land:
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there is a voice in it to the whole Land, but in a more especial manner to poor 〈 ◊ 〉; it is not a Judgement afar off,
there is a voice in it to the Whole Land, but in a more especial manner to poor 〈 ◊ 〉; it is not a Judgement afar off,
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but it is near us, yea among us, God hath in his wisdome singled out this poor Town out of all others in this Wilderness, to dispense such an amazing Providence in,
but it is near us, yea among us, God hath in his Wisdom singled out this poor Town out of all Others in this Wilderness, to dispense such an amazing Providence in,
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and therefore let us make a more near and special use of it:
and Therefore let us make a more near and special use of it:
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Let us look upon our selves to be set up as a 〈 ◊ 〉 upon a Hill by this Providence,
Let us look upon our selves to be Set up as a 〈 ◊ 〉 upon a Hill by this Providence,
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and let those that hear what hath been done among us, hear also of the good effects,
and let those that hear what hath been done among us, hear also of the good effects,
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and reformation it hath wrought among us. 3. Consider what advantage we have above others to be affected with it:
and Reformation it hath wrought among us. 3. Consider what advantage we have above Others to be affected with it:
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others indeed may hear of it, relations may be carried from one place to another, and that may affect, yet not so much as when it is seen.
Others indeed may hear of it, relations may be carried from one place to Another, and that may affect, yet not so much as when it is seen.
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Why, we may say as Job, I have heard of thee with the hearing of the ear,
Why, we may say as Job, I have herd of thee with the hearing of the ear,
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but now mine eye sees thee. but now mine eye sees thee.
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Reports may be carried various, and that may wound a great part of the credit of it abroad in the world,
Reports may be carried various, and that may wound a great part of the credit of it abroad in the world,
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as not knowing how or where to fasten their belief;
as not knowing how or where to fasten their belief;
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however, when never so truly reported, it cannot carry the life of the thing with it:
however, when never so truly reported, it cannot carry the life of the thing with it:
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but we have seen, yea seen such things as one would think might melt, or break an heart of stone;
but we have seen, yea seen such things as one would think might melt, or break an heart of stone;
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we may carry about with us every day, the very pourtraicture of those Hellish and Diabolicall Cruelties, those strange Gestures, those dreadful Voices:
we may carry about with us every day, the very portraiture of those Hellish and Diabolical Cruelties, those strange Gestures, those dreadful Voices:
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and therefore if we be not awed and affected by it, who should?
and Therefore if we be not awed and affected by it, who should?
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4. Consider how said it will be for us, if we be not awed and affected with this Judgement,
4. Consider how said it will be for us, if we be not awed and affected with this Judgement,
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if we learn nothing by it: Oh how much will God have against us, above others!
if we Learn nothing by it: O how much will God have against us, above Others!
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the nearer he hath come to us, and the more we are concerned in it,
the nearer he hath come to us, and the more we Are concerned in it,
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and the louder the Cry hath been to us, wi•l all have their particular weight to increase our condemnation, God will lay every circumstance to our charge,
and the Louder the Cry hath been to us, wi•l all have their particular weight to increase our condemnation, God will lay every circumstance to our charge,
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and as he hath singularly revealed his minde to us in it, so he will have a singular provocation by it.
and as he hath singularly revealed his mind to us in it, so he will have a singular provocation by it.
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Oh! little do we know how much this providence slighted and misimproved will adde to the weight of our sins, and increase of our woes.
Oh! little doe we know how much this providence slighted and misimproved will add to the weight of our Sins, and increase of our woes.
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Let it then be a solemn lesson to teach us Righteousness. For Direction:
Let it then be a solemn Lesson to teach us Righteousness. For Direction:
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First, Let us all in general learn something by it, let it afford us some practical conclusions, which may be for our use and benefit to instruct and teach us in wayes of Righteousness; namely,
First, Let us all in general Learn something by it, let it afford us Some practical conclusions, which may be for our use and benefit to instruct and teach us in ways of Righteousness; namely,
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1. Learn by it that Satan is busie in places of Gospel light, to seduce and draw away Souls from attending the means of grace.
1. Learn by it that Satan is busy in places of Gospel Light, to seduce and draw away Souls from attending the means of grace.
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The Light of the Gospel doth not clear and free places from Satan or his bold Temptations, these infernal Spirits of darkness will come thither,
The Light of the Gospel does not clear and free places from Satan or his bold Temptations, these infernal Spirits of darkness will come thither,
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and there endeavour to raise mists and fogs to seduce souls;
and there endeavour to raise mists and fogs to seduce Souls;
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and therefore let us learn not to live securely under the enjoyment of the Gospel of grace,
and Therefore let us Learn not to live securely under the enjoyment of the Gospel of grace,
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but to spend our time of sojourning her• in holy fear.
but to spend our time of sojourning her• in holy Fear.
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2. That there is no place free, no not the House of God from Satans Temptations:
2. That there is no place free, no not the House of God from Satan Temptations:
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when thou art in Gods House, and thy bodily presence to attend the Ordinances, the dispensing of the Gospel, Satan will come thither,
when thou art in God's House, and thy bodily presence to attend the Ordinances, the dispensing of the Gospel, Satan will come thither,
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as he often did to this poor creature, he will do all he can to steal away thy minde and meditation, he will begin a parly with thee that shall last as long as the Sermon,
as he often did to this poor creature, he will do all he can to steal away thy mind and meditation, he will begin a parley with thee that shall last as long as the Sermon,
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and thou shalt go away without receiving one word of instruction. Oh how can he please thy fancy, and delude thy soul!
and thou shalt go away without receiving one word of instruction. O how can he please thy fancy, and delude thy soul!
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and therefore let it awaken thee to be careful to keep thy foot when thou comest to the house of God, if thou wouldest not offer the sacrifice of fools, Eccles. 5. 1. The feet of the soul are the Affections, learn to be more watchful over them, to keep them from wandring,
and Therefore let it awaken thee to be careful to keep thy foot when thou Comest to the house of God, if thou Wouldst not offer the sacrifice of Fools, Eccles. 5. 1. The feet of the soul Are the Affections, Learn to be more watchful over them, to keep them from wandering,
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lest Satan meet and make a prey of them, and so st•al away the seed of the Word from thee.
lest Satan meet and make a prey of them, and so st•al away the seed of the Word from thee.
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3. That discontent layes us exceeding open to the assaults of Satan, and gives him more then ordinary advantage to make discoveries of himself to us:
3. That discontent lays us exceeding open to the assaults of Satan, and gives him more then ordinary advantage to make discoveries of himself to us:
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little do we know how we do as it were invite the Devil by it. In any Government, discontented persons are fittest for Traytors to work upon:
little doe we know how we do as it were invite the devil by it. In any Government, discontented Persons Are Fittest for Traitors to work upon:
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by discontent we discover a weariness of Gods Government, and therefore Satan is emboldened by it to come,
by discontent we discover a weariness of God's Government, and Therefore Satan is emboldened by it to come,
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yea to make his Apparitions, and strike in to the drawing over of poor creatures to enter a Covenant of Rebellion with him,
yea to make his Apparitions, and strike in to the drawing over of poor creatures to enter a Covenant of Rebellion with him,
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and a wonder it is if any at such a time escape.
and a wonder it is if any At such a time escape.
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Learn we therefore to be more watchfull over our own hearts, beware how we give any way to secret uprisings against the Providence of God.
Learn we Therefore to be more watchful over our own hearts, beware how we give any Way to secret uprisings against the Providence of God.
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4. That this world would be a sad place to live in, if it were not for Gods over-ruling Providence.
4. That this world would be a sad place to live in, if it were not for God's overruling Providence.
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Oh how busie is the Devil, that great Adversary of Souls! and how full is he of Cruelty!
O how busy is the devil, that great Adversary of Souls! and how full is he of Cruelty!
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did not God restrain his rage, he would soon make poor Mortals incapable of living here below:
did not God restrain his rage, he would soon make poor Mortals incapable of living Here below:
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By the Claw you may judge of the Lion. We finde in Jobs case, he goes to the outside of his Commission:
By the Claw you may judge of the lion. We find in Jobs case, he Goes to the outside of his Commission:
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and here you have a lively spectacle of his venome and spight;
and Here you have a lively spectacle of his venom and spite;
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Oh then let it awaken us to see by whom we are every day preserved and protected from the rage of Devils, God onely: Alas!
O then let it awaken us to see by whom we Are every day preserved and protected from the rage of Devils, God only: Alas!
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what were we in the hands of these infernal Powers, if Gods Omnipotency did not restrain them.
what were we in the hands of these infernal Powers, if God's Omnipotency did not restrain them.
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Let this make God more glorious in our eyes. 5. That there is no safety but under the wings of the Lord Jesus Christ:
Let this make God more glorious in our eyes. 5. That there is no safety but under the wings of the Lord jesus christ:
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he onely is the strong man that can secure us from the possession of Satan.
he only is the strong man that can secure us from the possession of Satan.
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Satan rules and reigns in this world, and you see how much power he holds over the children of disobedience.
Satan rules and reigns in this world, and you see how much power he holds over the children of disobedience.
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And therefore learn hence both to bless God for Christ Jesus, who came into the world to destroy the works of the Devil;
And Therefore Learn hence both to bless God for christ jesus, who Come into the world to destroy the works of the devil;
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had he not come to set up his Kingdome in this world, the Devil would have reigned Lord and King in all Souls, he onely is able to dispossess the strength,
had he not come to Set up his Kingdom in this world, the devil would have reigned Lord and King in all Souls, he only is able to dispossess the strength,
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and uncastle the Powers of Hell:
and uncastle the Powers of Hell:
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as also to fly under the wings of this Redeemer for safeguard, that we may be freed from these cruel Enemies.
as also to fly under the wings of this Redeemer for safeguard, that we may be freed from these cruel Enemies.
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6. That visible Priviledges are no security from Satan:
6. That visible Privileges Are no security from Satan:
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it's not enough to be baptized with water, un•••s we be also baptized with the holy Ghost, and with fire;
it's not enough to be baptised with water, un•••s we be also baptised with the holy Ghost, and with fire;
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it's not enough to be a Member of the visible Church, if we be not also of Christs invisible Flock:
it's not enough to be a Member of the visible Church, if we be not also of Christ invisible Flock:
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Satan is not te••ified by these outward things, he is not afraid to assault those that are Christs nominally,
Satan is not te••ified by these outward things, he is not afraid to assault those that Are Christ nominally,
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and to endeavour to make them his own really.
and to endeavour to make them his own really.
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Let it teach us then to beware that we trust not in lying words, have a care of crying The Temple of the Lord;
Let it teach us then to beware that we trust not in lying words, have a care of crying The Temple of the Lord;
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Satan desires no better advantage upon us, then to draw us to rest secure upon this bottom.
Satan Desires no better advantage upon us, then to draw us to rest secure upon this bottom.
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Bless God for our Priviledges, but rest not in them;
Bless God for our Privileges, but rest not in them;
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prize, but do not deifie them, if you would not be made the prey of Satan.
prize, but do not deify them, if you would not be made the prey of Satan.
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2ly, Let us all in particular learn righteousness by this monument that is before us, let it awaken us all to reform our hearts and lives, to be more careful to and over our selves for the time to come;
2ly, Let us all in particular Learn righteousness by this monument that is before us, let it awaken us all to reform our hearts and lives, to be more careful to and over our selves for the time to come;
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let it indeed appear that we have been proficients in this School of Gods Judgements, that God hath brought Correction and Teaching together, that so in the winding up it may be found an happy Judgement.
let it indeed appear that we have been proficients in this School of God's Judgments, that God hath brought Correction and Teaching together, that so in the winding up it may be found an happy Judgement.
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Let us therefore apply it to our selves in our particular respects. I. Let it be a Doctrinal Providence to Young and Old.
Let us Therefore apply it to our selves in our particular respects. I. Let it be a Doctrinal Providence to Young and Old.
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First, To you that are Elder, and more grown up in years, let it awaken you.
First, To you that Are Elder, and more grown up in Years, let it awaken you.
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1. Consider how many more provocations God hath had from you, then he hath had from this poor creature;
1. Consider how many more provocations God hath had from you, then he hath had from this poor creature;
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how many more Ordinances and Providences have attended upon you, then ever did upon her;
how many more Ordinances and Providences have attended upon you, then ever did upon her;
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think how long you have lived in Gods world, and yet have done him little or no service since you came into it:
think how long you have lived in God's world, and yet have done him little or no service since you Come into it:
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and therefore let this awaken you to see how it stands with you, how the matter goes between God and your Souls,
and Therefore let this awaken you to see how it Stands with you, how the matter Goes between God and your Souls,
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whether you are secure under his wings, and at peace with him.
whither you Are secure under his wings, and At peace with him.
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When you see one so much younger then you thus visited, Oh think upon what ground you stand, fear the like or worse,
When you see one so much younger then you thus visited, O think upon what ground you stand, Fear the like or Worse,
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if you are yet in an uncertain state.
if you Are yet in an uncertain state.
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Let it in a special manner awaken old ones to make their calling and election sure, considering how much danger you are in.
Let it in a special manner awaken old ones to make their calling and election sure, considering how much danger you Are in.
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2. Let it teach you how much you have had of the patience of God exercised towards you, that God hath born with and forborn you so long;
2. Let it teach you how much you have had of the patience of God exercised towards you, that God hath born with and forborn you so long;
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you have lived a great while longer in the world, and it may be have been more enormous and flagitious in your lives-thenever this poor creature was:
you have lived a great while longer in the world, and it may be have been more enormous and flagitious in your lives-thenever this poor creature was:
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possibly you have lived in scandalous sins, and grievous pollutions:
possibly you have lived in scandalous Sins, and grievous pollutions:
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if you should consider, and ask a Reason why God hath taken her and not taken you, you may see and say, that if God had gone according to outward appearance,
if you should Consider, and ask a Reason why God hath taken her and not taken you, you may see and say, that if God had gone according to outward appearance,
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or extremity of rigour, there had been transcendently more ground why he should have come upon you.
or extremity of rigour, there had been transcendently more ground why he should have come upon you.
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Oh then, when you see one so young, and one not observed to be guilty of any flagitious crimes taken,
O then, when you see one so young, and one not observed to be guilty of any flagitious crimes taken,
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while you are by Gods goodness spared, learn to admire at, and worship the patience of God towards you.
while you Are by God's Goodness spared, Learn to admire At, and worship the patience of God towards you.
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3. Let it therefore teach you to amend your wayes, and reform your lives, and that speedily:
3. Let it Therefore teach you to amend your ways, and reform your lives, and that speedily:
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it may be a great argument to quicken you up no longer to use delayes,
it may be a great argument to quicken you up no longer to use delays,
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nor put off God coming to you in his Word, and perswading you by his Spirit to repent and return to him.
nor put off God coming to you in his Word, and persuading you by his Spirit to Repent and return to him.
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Oh see in this lecture upon what slippery and dangerous ground you stand, and have stood all this while,
O see in this lecture upon what slippery and dangerous ground you stand, and have stood all this while,
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and if God had been severe towards you, you had not had this opportunity of being called to Repentance;
and if God had been severe towards you, you had not had this opportunity of being called to Repentance;
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and then learn to shake off all delayes, to put by all excuses, and bless God that you yet have an opportunity.
and then Learn to shake off all delays, to put by all excuses, and bless God that you yet have an opportunity.
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Secondly, You that are Young ones, behold here one of your Tribe and Form, as I may say, one of your own years pickt out of you by the wise Providence of God, to be made an object of Gods severity, and mans pity.
Secondly, You that Are Young ones, behold Here one of your Tribe and From, as I may say, one of your own Years picked out of you by the wise Providence of God, to be made an Object of God's severity, and men pity.
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Out of doubt there is an especial Cry to you Young ones, to Remember your Creator in the dayes of your youth:
Out of doubt there is an especial Cry to you Young ones, to remember your Creator in the days of your youth:
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you have been often counselled and admonished in the House of God, yea earnestly and compassionately intreated to devote your young time to God, to give up the prime of your years to him;
you have been often counseled and admonished in the House of God, yea earnestly and compassionately entreated to devote your young time to God, to give up the prime of your Years to him;
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but you have slighted and disregarded such Counsels and Calls, and have taken up firm resolutions that you would have your childish and youthful vanities, let God by his Messenger say what he would to you:
but you have slighted and disregarded such Counsels and Calls, and have taken up firm resolutions that you would have your childish and youthful vanities, let God by his Messenger say what he would to you:
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Well, now God hath singled you out in his Providence, and thunders out his minde to you in this sad Object,
Well, now God hath singled you out in his Providence, and Thunders out his mind to you in this sad Object,
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and what do you now say to it? will you hear Gods voice, or will you forbear? are you still resolved in your vain courses,
and what do you now say to it? will you hear God's voice, or will you forbear? Are you still resolved in your vain courses,
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or will you learn Righteousness? if you would but encline your ears, you might here observe God speaking something to you.
or will you Learn Righteousness? if you would but incline your ears, you might Here observe God speaking something to you.
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1. Learn, that there is no safety in dallying with the Spirit of God; who comes early to bespeak your Souls for God.
1. Learn, that there is no safety in dallying with the Spirit of God; who comes early to bespeak your Souls for God.
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God shews that he hath a quarrel with the Youth for sl•ghting and despising Counsels and Reproofs;
God shows that he hath a quarrel with the Youth for sl•ghting and despising Counsels and Reproofs;
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he would that you should know he is in haste for an answer, and will not wait long if you trifl• away your time:
he would that you should know he is in haste for an answer, and will not wait long if you trifl• away your time:
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God looks that where there is so much of Gospel light• and so many endeavours used by Church and Common-wealth for the instruction of Youth in the Wayes of God, there should be answerable improvement made,
God looks that where there is so much of Gospel light• and so many endeavours used by Church and Commonwealth for the instruction of Youth in the Ways of God, there should be answerable improvement made,
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and will have you to know that his patience will not wait so long as in places of ignorance.
and will have you to know that his patience will not wait so long as in places of ignorance.
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Let it therefore teach you to beware how you presume upon hereafter, and promising your selves that there is time enough, you may follow your vain courses yet a little longer:
Let it Therefore teach you to beware how you presume upon hereafter, and promising your selves that there is time enough, you may follow your vain courses yet a little longer:
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W••les you are thinking it is too soon to repent and amend, how soon may God come and declare that it is too late, that his patience is spent,
W••les you Are thinking it is too soon to Repent and amend, how soon may God come and declare that it is too late, that his patience is spent,
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and there is no more room left for Repentance. 2. That either God or the Devil will have your young time:
and there is no more room left for Repentance. 2. That either God or the devil will have your young time:
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you are here at your choice, God by his Word and Spirit is tendring you to receive you into his service,
you Are Here At your choice, God by his Word and Spirit is tendering you to receive you into his service,
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and declaring how acceptable and pleasing it will be to him, but if you will not give your time to him, you will to a worse Master, the Devil stands waiting,
and declaring how acceptable and pleasing it will be to him, but if you will not give your time to him, you will to a Worse Master, the devil Stands waiting,
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yea endeavouring for you, and if Gods yoke please you not, he will easily perswade you to take his;
yea endeavouring for you, and if God's yoke please you not, he will Easily persuade you to take his;
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and though that may seem delightful for the present, yet know it, it will be bitterness in the latter end.
and though that may seem delightful for the present, yet know it, it will be bitterness in the latter end.
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3. That if Young ones will not have Christ to reign over them, he may give them over into the hands and power of Satan:
3. That if Young ones will not have christ to Reign over them, he may give them over into the hands and power of Satan:
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if Christs sweet government do not please you, you shall be left under the tyranny and cruelty of the Devil.
if Christ sweet government do not please you, you shall be left under the tyranny and cruelty of the devil.
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Oh then learn hence not to despise and contemn the Calls of the Gospel, lest God come out in Judgement against you,
O then Learn hence not to despise and contemn the Calls of the Gospel, lest God come out in Judgement against you,
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and put you into the everlasting possession of that cruel Enemy of your Souls. II. Let this Providence teach both Parents and Children: Here is something for both.
and put you into the everlasting possession of that cruel Enemy of your Souls. II Let this Providence teach both Parents and Children: Here is something for both.
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First, Let it be a teaching Providence to you that are Parents, do you learn Lessons of Righteousness by it.
First, Let it be a teaching Providence to you that Are Parents, do you Learn Lessons of Righteousness by it.
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1. Let it affect you with the dangerous case and state of your poor Childrens Souls:
1. Let it affect you with the dangerous case and state of your poor Children's Souls:
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here you may see how open they are by nature to Satans temptations, how they every day go in danger of those sly and subtile assaults of this politick enemy of their Souls:
Here you may see how open they Are by nature to Satan temptations, how they every day go in danger of those sly and subtle assaults of this politic enemy of their Souls:
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let this lye near your hearts.
let this lie near your hearts.
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2. Hence let this teach you to be careful in Educating them in the nurture and admonition of the Lord, which is the onely way and means to prevent this adversary.
2. Hence let this teach you to be careful in Educating them in the nurture and admonition of the Lord, which is the only Way and means to prevent this adversary.
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If you have hitherto been remiss, learn now to be more careful and vigilant about it, let it be a quickning providence to rouse you up from this neglect, by teaching you the great weight of the duty,
If you have hitherto been remiss, Learn now to be more careful and vigilant about it, let it be a quickening providence to rouse you up from this neglect, by teaching you the great weight of the duty,
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even of as much moment as the precious lives of their poor souls.
even of as much moment as the precious lives of their poor Souls.
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3. Let it teach you to begin with them betimes, do not defer instructing of them too long;
3. Let it teach you to begin with them betimes, do not defer instructing of them too long;
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you see Satan will set upon them early, he will not delay long before he comes and useth his endeavours to draw your Childrens souls away after him:
you see Satan will Set upon them early, he will not Delay long before he comes and uses his endeavours to draw your Children's Souls away After him:
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and therefore if you would prevent him, do not you delay, but be dropping in instruction as they are able,
and Therefore if you would prevent him, do not you Delay, but be dropping in instruction as they Are able,
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and as soon as they are able to understand any thing. 4. Whithersoever they go, bear a holy jealousie over them, lest they should offend God,
and as soon as they Are able to understand any thing. 4. Whithersoever they go, bear a holy jealousy over them, lest they should offend God,
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and provoke him to leave them to the Devil:
and provoke him to leave them to the devil:
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you cannot be alwayes with them, nor constantly have them under your eye, but where-ever they be, be sure let your hearts go along with them, have a righteous fear concerning them:
you cannot be always with them, nor constantly have them under your eye, but wherever they be, be sure let your hearts go along with them, have a righteous Fear Concerning them:
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you see Satan is ready to take all occasions to insinuate himself into them, and therefore for ought you know they may have the Devil in their company.
you see Satan is ready to take all occasions to insinuate himself into them, and Therefore for ought you know they may have the devil in their company.
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let that direct your souls to heaven for them, that God would look to them, and preserve them:
let that Direct your Souls to heaven for them, that God would look to them, and preserve them:
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Job offers Sacrifice for his Children, when met in lawful recreation, lest they had sinned, and cursed God in their hearts, Job 1. 5. 5. Be more watchful over them hereafter, then you have been heretofore;Job offers Sacrifice for his Children, when met in lawful recreation, lest they had sinned, and cursed God in their hearts, Job 1. 5. 5. Be more watchful over them hereafter, then you have been heretofore;
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have a care of letting them have their swing•, to go and come where and when they please, and especially in the night;
have a care of letting them have their swing•, to go and come where and when they please, and especially in the night;
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be sure take an account of their business, and hold your Parental Authority over them, keep them within their bounds, you had better bear their hard thoughts of you now,
be sure take an account of their business, and hold your Parental authority over them, keep them within their bounds, you had better bear their hard thoughts of you now,
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then see them made vassals of Satan, and left up to Gods Judgements.
then see them made vassals of Satan, and left up to God's Judgments.
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If your Children resist or contemn your Authority, the Will of God is that you should not bear with them, nor spare them;
If your Children resist or contemn your authority, the Will of God is that you should not bear with them, nor spare them;
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it is a great deal better they should live in Bridewell under restraint, then in your Families at their liberty.
it is a great deal better they should live in Bridewell under restraint, then in your Families At their liberty.
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6. See to your own lives, that they be exemplary to your Children, if you teach them never so carefully,
6. See to your own lives, that they be exemplary to your Children, if you teach them never so carefully,
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yet if you unteach them again by your vain conversation before them, its little the better:
yet if you unteach them again by your vain Conversation before them, its little the better:
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think how much advantage you put into Satans hands against your Children, to draw them into sin by your example, he knows well enough what a taking argument this is with Children.
think how much advantage you put into Satan hands against your Children, to draw them into since by your Exampl, he knows well enough what a taking argument this is with Children.
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7. Rest not satisfied, but be constant and earnest with God for your Children till you see Christ formed in them, as knowing that till then they are in Satans Kingdome, and under his Jurisdiction.
7. Rest not satisfied, but be constant and earnest with God for your Children till you see christ formed in them, as knowing that till then they Are in Satan Kingdom, and under his Jurisdiction.
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Oh what bowels of affection, what earnest requests might this providence arm us withall! how strong might it make us with God for our Children!
O what bowels of affection, what earnest requests might this providence arm us withal! how strong might it make us with God for our Children!
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O pity them in a state of unregeneracy Christless souls are naked souls, and therefore lye open to the enemy;
O pity them in a state of unregeneracy Christless Souls Are naked Souls, and Therefore lie open to the enemy;
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cease not therefore night nor day begging for them. See in this providence their danger, and let it quicken you to importunacy.
cease not Therefore night nor day begging for them. See in this providence their danger, and let it quicken you to importunacy.
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Secondly, Children do you learn something hence also.
Secondly, Children do you Learn something hence also.
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1. Learn to hearken to the loving and wholesom Counsels of your Parents, and not to slight or despise their Admonitions and Reproofs.
1. Learn to harken to the loving and wholesome Counsels of your Parents, and not to slight or despise their Admonitions and Reproofs.
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You see here how open you are to Satans assaults, and if you will not hear God speaking to you by your Parents, it is just with God to leave you to the Devil, to hear him:
You see Here how open you Are to Satan assaults, and if you will not hear God speaking to you by your Parents, it is just with God to leave you to the devil, to hear him:
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know it, when your Parents speak to you, and advise you for your good, God speaks to you by them,
know it, when your Parents speak to you, and Advice you for your good, God speaks to you by them,
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and if your eye despise them, God may suffer these infernal Ravens and Eagles to pick it out, and •at it.
and if your eye despise them, God may suffer these infernal Ravens and Eagles to pick it out, and •at it.
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One would think this Monument might make you fear and tremble.
One would think this Monument might make you Fear and tremble.
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2. Learn hence not to trust to your Parents Covenant, or to think that you shall be saved by their Faith,
2. Learn hence not to trust to your Parents Covenant, or to think that you shall be saved by their Faith,
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or by it secured from Satan:
or by it secured from Satan:
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it is true, you may fare the better by them and for them, but if you rest upon their godliness for your security, you are deceived:
it is true, you may fare the better by them and for them, but if you rest upon their godliness for your security, you Are deceived:
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you may be the natural Children of godly Parents, and yet the spiritual Children of the Devil, Joh. 8. 43, 44. Know it, it is not enough to be the Children of godly Parents,
you may be the natural Children of godly Parents, and yet the spiritual Children of the devil, John 8. 43, 44. Know it, it is not enough to be the Children of godly Parents,
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unless you do inherit their graces: seek therefore that, or else Satan hath you at his beck.
unless you do inherit their graces: seek Therefore that, or Else Satan hath you At his beck.
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3. Rest not upon your Parents Prayers;
3. Rest not upon your Parents Prayers;
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think it not enough that your godly Parents pray for you to God, and therefore you are safe:
think it not enough that your godly Parents pray for you to God, and Therefore you Are safe:
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true, Parents Prayers are a great benefit to Children, but if they be trusted to, they will prove a meer delusion.
true, Parents Prayers Are a great benefit to Children, but if they be trusted to, they will prove a mere delusion.
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Abraham prayes for Ishmael, but he prayes not for himself:Abraham prays for Ishmael, but he prays not for himself:
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God may answer your Parents Prayers in another way, they shall not lose them, but yet if you rest there, they may but increase your woes.
God may answer your Parents Prayers in Another Way, they shall not loose them, but yet if you rest there, they may but increase your woes.
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Let this therefore call upon you to make your own peace.
Let this Therefore call upon you to make your own peace.
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4. Learn to obey your Parents in all their lawful Commands, and that in obedience unto God:
4. Learn to obey your Parents in all their lawful Commands, and that in Obedience unto God:
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acknowledge their authority and jurisdiction over you, and though they restrain you from that which you may think to be a lawful liberty,
acknowledge their Authority and jurisdiction over you, and though they restrain you from that which you may think to be a lawful liberty,
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yet be obedient in all things lawful, for though the thing be a matter indifferent,
yet be obedient in all things lawful, for though the thing be a matter indifferent,
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yet if you disobey and displease your Parents in it, be sure you lay your selves open to Satan. III.
yet if you disobey and displease your Parents in it, be sure you lay your selves open to Satan. III.
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Let it teach both the Regenerate, and Ʋnregenerate. First, You that are Regenerated, and brought home to God, you may learn something here.
Let it teach both the Regenerate, and Ʋnregenerate. First, You that Are Regenerated, and brought home to God, you may Learn something Here.
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1. Let this providence teach you to magnifie Gods grace, that hath taken you out of Satans Kingdome,
1. Let this providence teach you to magnify God's grace, that hath taken you out of Satan Kingdom,
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and translated you into the Kingdome of his own Son. When-ever we see any left by God,
and translated you into the Kingdom of his own Son. Whenever we see any left by God,
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and in any wayes in the hand of Satan, and under his power, how should it fill us with God-glorifying thoughts, at the consideration of his wonderfull love to us.
and in any ways in the hand of Satan, and under his power, how should it fill us with God-glorifying thoughts, At the consideration of his wonderful love to us.
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Now is a time to consider who made the difference between two pieces of the same clay, to remember how opposite we were to any saving good, what pains God took with us, what perswasions he used,
Now is a time to Consider who made the difference between two Pieces of the same clay, to Remember how opposite we were to any Saving good, what pains God took with us, what persuasions he used,
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and how contumeliously we often handled his Spirit;
and how contumeliously we often handled his Spirit;
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to consider that if his love had not carried him against our hatred, had not he pitied us,
to Consider that if his love had not carried him against our hatred, had not he pitied us,
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when we did not, could not pity our selves, we had yet to this day been under the dominion of Hell.
when we did not, could not pity our selves, we had yet to this day been under the dominion of Hell.
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2. Let it awaken you to walk worthy of your vocation;
2. Let it awaken you to walk worthy of your vocation;
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you now see your calling, you are called one of Satans kingdome, you are delivered from the powers of darkness, labour then to walk no longer in the vanity of your mindes: you now see your calling, you Are called one of Satan Kingdom, you Are Delivered from the Powers of darkness, labour then to walk no longer in the vanity of your minds:
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Are you Gods Children? Live in holiness, 1 Pet. 1. 14, &c. Oh that this Providence might awaken those that have given up themselves to God and his Service, to consider whether we have not too much gratified Satan, by being too light, too vain, too excessive in taking liberty in worldly mirth and vanity, too little spiritual in our course and conversation among men.
are you God's Children? Live in holiness, 1 Pet. 1. 14, etc. O that this Providence might awaken those that have given up themselves to God and his Service, to Consider whither we have not too much gratified Satan, by being too Light, too vain, too excessive in taking liberty in worldly mirth and vanity, too little spiritual in our course and Conversation among men.
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Let it then be a word of Warning to us to be more serious and cautious to our selves and wayes for the time to come.
Let it then be a word of Warning to us to be more serious and cautious to our selves and ways for the time to come.
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3. Let it move in you earning bowels of compassion towards those that are yet in Satans Kingdome, and under his spiritual Jurisdiction:
3. Let it move in you earning bowels of compassion towards those that Are yet in Satan Kingdom, and under his spiritual Jurisdiction:
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you may here see a little, though but a little, yet so much appears here visible and demonstrative,
you may Here see a little, though but a little, yet so much appears Here visible and demonstrative,
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as may give a glimpse of discovery how sad and doleful the condition of poor unregenerate sinners is, who are spiritually possest by Satan. Let it then rouse up in you bowels of pity,
as may give a glimpse of discovery how sad and doleful the condition of poor unregenerate Sinners is, who Are spiritually possessed by Satan. Let it then rouse up in you bowels of pity,
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when you look in the faces of any such, let it make you to mourn over them,
when you look in the faces of any such, let it make you to mourn over them,
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and pray for them, and counsel and advise them as God gives you opportunity, that if it may be, you may be helpful to their escape out of the paws of the devouring Lion.
and pray for them, and counsel and Advice them as God gives you opportunity, that if it may be, you may be helpful to their escape out of the paws of the devouring lion.
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4. Let it awaken you to watch your wayes and actions, to be carefull to your lives and courses,
4. Let it awaken you to watch your ways and actions, to be careful to your lives and courses,
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how you carry it before them who are yet in their vanity, lest Satan make you his Stales to allure poor souls by.
how you carry it before them who Are yet in their vanity, lest Satan make you his Stales to allure poor Souls by.
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If the Devil can belye the people of God to encourage others to hearken to him, be sure he will make his market of your failings, negligent walkings,
If the devil can belie the people of God to encourage Others to harken to him, be sure he will make his market of your failings, negligent walkings,
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and whatsoever is done amiss by you at one time or other, to draw others more seariesly after him;
and whatsoever is done amiss by you At one time or other, to draw Others more seariesly After him;
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and will it not be a sad thing that souls should follow Satan to their eternal ruine and perdition,
and will it not be a sad thing that Souls should follow Satan to their Eternal ruin and perdition,
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and you the live-birds that have drawn them into this net? For the Lords sake,
and you the live-birds that have drawn them into this net? For the lords sake,
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for the love you bear to poor souls, if there be any pity, any compassion, any desire to Gods glory,
for the love you bear to poor Souls, if there be any pity, any compassion, any desire to God's glory,
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or others Salvation, look to your wayes, and see they be exemplary. Secondly, You that are Ʋnregenerate, labour to hear the voice of God in this Providence, and learn by it.
or Others Salvation, look to your ways, and see they be exemplary. Secondly, You that Are Ʋnregenerate, labour to hear the voice of God in this Providence, and Learn by it.
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1. Let this Example teach you how cruel a Master you serve:
1. Let this Exampl teach you how cruel a Master you serve:
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you see here, that Satan (whatever pretences he makes, and fair promises he seeks to delude poor souls withall) is in his heart set against all mankinde,
you see Here, that Satan (whatever pretences he makes, and fair promises he seeks to delude poor Souls withal) is in his heart Set against all mankind,
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and he seeks only to destroy them;
and he seeks only to destroy them;
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and if once God lets him loose, and gives him liberty, he will soon shew his own nature,
and if once God lets him lose, and gives him liberty, he will soon show his own nature,
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and give evidence of his Cruelty.
and give evidence of his Cruelty.
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This you have seen is but a little of that bitter spight he will exercise upon those who shall be wholly delivered into his hands.
This you have seen is but a little of that bitter spite he will exercise upon those who shall be wholly Delivered into his hands.
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You have little cause to boast of your condition, its a cruel bondage, you are in the hands of one whose tender mercies are cruelty. Oh that this might make you weary of Satans government, that it might make you begin to discover his policies, and flee from him.
You have little cause to boast of your condition, its a cruel bondage, you Are in the hands of one whose tender Mercies Are cruelty. O that this might make you weary of Satan government, that it might make you begin to discover his policies, and flee from him.
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2. Let it shew you the great danger you go in every hour of being made a prey to Satan.
2. Let it show you the great danger you go in every hour of being made a prey to Satan.
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Consider how ready this Adversary is to fasten his T•lons upon poor creatures, if God permit him:
Consider how ready this Adversary is to fasten his T•lons upon poor creatures, if God permit him:
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and consider that thou hast no security, no ground to promise thy self that God will defend thee from him, no not for a moment, it is Gods goodness that ▪ he hath hitherto afforded thee his protection,
and Consider that thou hast no security, no ground to promise thy self that God will defend thee from him, no not for a moment, it is God's Goodness that ▪ he hath hitherto afforded thee his protection,
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but thou hast no promise that he will continue it: Yea consider, how many Calls and Counsels, how many Providences and Ordinances thou hast despised,
but thou hast no promise that he will continue it: Yea Consider, how many Calls and Counsels, how many Providences and Ordinances thou hast despised,
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how often God hath come to thee, and wooed earnestly for thy soul, used heart-breaking intreaties with thee, endeavouring to insinuate himself into thy very soul,
how often God hath come to thee, and wooed earnestly for thy soul, used Heartbreaking entreaties with thee, endeavouring to insinuate himself into thy very soul,
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and yet thou hast hardned thy heart against all, and resolutely refused:
and yet thou hast hardened thy heart against all, and resolutely refused:
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think then, what hast thou to say for thy self why thou mayest not speedily hear God say to the Devil, Take the full and everlasting possession of such a soul? and what will become of thee then?
think then, what hast thou to say for thy self why thou Mayest not speedily hear God say to the devil, Take the full and everlasting possession of such a soul? and what will become of thee then?
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3. Hence let it be a loud Cry to you to Repentance:
3. Hence let it be a loud Cry to you to Repentance:
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You have had many Cries in your ears from the Word, but you have not believed the report which Gods Messengers have brought.
You have had many Cries in your ears from the Word, but you have not believed the report which God's Messengers have brought.
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Oh that you would believe when God addes such a Confirmation to the truth of his Word!
O that you would believe when God adds such a Confirmation to the truth of his Word!
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reade your own state in this poor Monument, and think by what you see in her, what is like to become of you in the state you are in;
read your own state in this poor Monument, and think by what you see in her, what is like to become of you in the state you Are in;
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hearken, and you may heat God crying to you by her, Except ye repent, ye shall all likewise perish.
harken, and you may heat God crying to you by her, Except you Repent, you shall all likewise perish.
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Lastly, let me return once again to all that are here in Gods presence this day to humble themselves before him:
Lastly, let me return once again to all that Are Here in God's presence this day to humble themselves before him:
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learn we hence, for this day, and hence-forward, these two Lessons.
Learn we hence, for this day, and henceforward, these two Lessons.
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1. Let us all examine by this Providence what sins they have been, that have given Satan so much footing in this poor place:
1. Let us all examine by this Providence what Sins they have been, that have given Satan so much footing in this poor place:
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sure the voice of God is loud to us, and bids us to bring this matter upon search; for though God be Soveraign.
sure the voice of God is loud to us, and bids us to bring this matter upon search; for though God be Sovereign.
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yet it is to us a time of Consideration when Gods hand is out against us, Hag. 1. 7. Let it then bring us upon a serious Triall of our selves and wayes, that we may be able to trace God in his Providence, and acknowledge his righteous Judgements;
yet it is to us a time of Consideration when God's hand is out against us, Hag. 1. 7. Let it then bring us upon a serious Trial of our selves and ways, that we may be able to trace God in his Providence, and acknowledge his righteous Judgments;
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let us ask whether our Contentions have not set open this door, and invited Satan in? I am sure these carry a very great resemblance of the Devils Cloven Foot. Have not our Heart-Divisions grieved away the Spirit of God,
let us ask whither our Contentions have not Set open this door, and invited Satan in? I am sure these carry a very great resemblance of the Devils Cloven Foot. Have not our Heart-divisions grieved away the Spirit of God,
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and given Satan this advantage? I am sure they leave a people faulty, Hos. 10 2. and therefore lay them open to severe punishments:
and given Satan this advantage? I am sure they leave a people faulty, Hos. 10 2. and Therefore lay them open to severe punishments:
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these have been too generall sins, and what have been in particular? What a deal of Worldlymindedness in the elder sort? the vanity and looseness in the younger, increased to such a height of impudency.
these have been too general Sins, and what have been in particular? What a deal of Worldly-mindedness in the elder sort? the vanity and looseness in the younger, increased to such a height of impudence.
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Let me adde, the general light esteem there hath been among us of Gods holy and precious Ordinances, and contempt of his Messengers: these are crying sins,
Let me add, the general Light esteem there hath been among us of God's holy and precious Ordinances, and contempt of his Messengers: these Are crying Sins,
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and therefore may well be answered with loud-speaking Providences. 2. Let us all joyn heart and hand to drive this Enemy out again.
and Therefore may well be answered with loud-speaking Providences. 2. Let us all join heart and hand to drive this Enemy out again.
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Let that be our great business this day to implore God, and beg his assistance and direction in so great a Work as this is;
Let that be our great business this day to implore God, and beg his assistance and direction in so great a Work as this is;
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and let us forthwith set upon it, and follow it might and main:
and let us forthwith Set upon it, and follow it might and main:
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and that in repentance of, and humiliation for what is past, and reformation for the f•ture, let us search and try our wayes ▪ and turn again to the Lord;
and that in Repentance of, and humiliation for what is past, and Reformation for the f•ture, let us search and try our ways ▪ and turn again to the Lord;
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Let us lay aside Envy and Malice, throw down our Contention & Strife, and take up Peace and Love. Let the Aged reform their Earthlymindedness, and the Youth their Vanity, their Night-walkings, and me•ry Drinking-meetings;
Let us lay aside Envy and Malice, throw down our Contention & Strife, and take up Peace and Love. Let the Aged reform their Earthly-mindedness, and the Youth their Vanity, their Night-walkings, and me•ry Drinking-meetings;
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let the Judgements of God awe our hearts, and leave such impressions behinde them, as may powerfully lead us in wayes of Righteousness, that God may delight to dwell among us,
let the Judgments of God awe our hearts, and leave such impressions behind them, as may powerfully led us in ways of Righteousness, that God may delight to dwell among us,
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and tread Satan under our feet.
and tread Satan under our feet.
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ISAIAH 21. 11, 12. 11 The burden of Dumah.
ISAIAH 21. 11, 12. 11 The burden of Dumah.
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He calleth to me out of S•ir, Watchman, what of the night? watchman, what of the night? 12 The watchman said, The morning cometh, and also the night:
He calls to me out of S•ir, Watchman, what of the night? watchman, what of the night? 12 The watchman said, The morning comes, and also the night:
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if ye will enquire, enquire ye: return, come. TImes of publick Calamity, either felt, or justly feared, are trying Times;
if you will inquire, inquire you: return, come. TImes of public Calamity, either felt, or justly feared, Are trying Times;
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these do call in a solemn manner for Consideration, and especially to enquire into the Causes,
these do call in a solemn manner for Consideration, and especially to inquire into the Causes,
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and bethink of the sad Events.
and bethink of the sad Events.
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This is New ▪ Englands day, wherein God hath at least taken the Rod into his hand,
This is New ▪ Englands day, wherein God hath At least taken the Rod into his hand,
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and is shewing some part of his severity toward us;
and is showing Some part of his severity towards us;
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and though he mix it with much moderation, yet there is a great deal of bitterness in the Cup:
and though he mix it with much moderation, yet there is a great deal of bitterness in the Cup:
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'tis time therefore humbly to enquire into the grounds, and consider of the Consequences of these Calamities.
it's time Therefore humbly to inquire into the grounds, and Consider of the Consequences of these Calamities.
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The Text before us may afford us something by way of Instruction and Direction in this enquiry.
The Text before us may afford us something by Way of Instruction and Direction in this enquiry.
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The words are a Prophesie against Dumah, delivered by way of Question and Answer. The Question is propounded ver. 11.
The words Are a Prophesy against Dumah, Delivered by Way of Question and Answer. The Question is propounded ver. 11.
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The Answer is short, full, and sharp, ver. 12. The meaning of the words take up as they come to be handled in particular. The burden ] i. e.
The Answer is short, full, and sharp, ver. 12. The meaning of the words take up as they come to be handled in particular. The burden ] i. e.
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A Prophesie containing Threatnings of Wrath, and Predictions of Misery: an ordinary phrase it is among the Prophets, to express any Vision of sad consequence.
A Prophesy containing Threatenings of Wrath, and Predictions of Misery: an ordinary phrase it is among the prophets, to express any Vision of sad consequence.
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See Chap. 13. 1. and this Chapter, ver. 1, 13. and therefore the Prophet interprets the sense of the word, ver. 2. An hard Vision.
See Chap. 13. 1. and this Chapter, ver. 1, 13. and Therefore the Prophet interprets the sense of the word, ver. 2. an hard Vision.
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See also 2 Kings 9 25. Jer. 23. 33. and elswhere. Hence
See also 2 Kings 9 25. Jer. 23. 33. and elsewhere. Hence
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Doct. The denunciations of Gods wrath against a sinning people •s a Burden, a thing heavy and grievous. In divers considerations.
Doct. The denunciations of God's wrath against a sinning people •s a Burden, a thing heavy and grievous. In diverse considerations.
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1. They are a burden to Gods Messengers; i. e.
1. They Are a burden to God's Messengers; i. e.
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grievous and hard to them, their spirits are oppressed, and many times even overwhelmed within them, to fore-think of the mess•ge they have to deliver.
grievous and hard to them, their spirits Are oppressed, and many times even overwhelmed within them, to forethink of the mess•ge they have to deliver.
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Se• ver. 3, 4. Chap 15. 5. & 16. 9. Jer. 48. 31, 32. & 4. 19, 20. 2. They are a burden to the People to whom they are sent. This in two respects:
Se• ver. 3, 4. Chap 15. 5. & 16. 9. Jer. 48. 31, 32. & 4. 19, 20. 2. They Are a burden to the People to whom they Are sent. This in two respects:
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(1.) They are a burden of grief and sorrow to the godly, who hear and fear, Hab. 3. 16.
(1.) They Are a burden of grief and sorrow to the godly, who hear and Fear, Hab. 3. 16.
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(2.) Of indignation to the wicked, who cannot endure so much as to hear of them, the very Threatning is to them intolerable, Amos 7. 10. 2 Chron. 36. 16. Jer. 26. 8, 9.
(2.) Of Indignation to the wicked, who cannot endure so much as to hear of them, the very Threatening is to them intolerable, Amos 7. 10. 2 Chronicles 36. 16. Jer. 26. 8, 9.
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3. In some sense they are a burden to God, who speaking after the manner of men, expresseth a rel•••ing at the very mention of it, Hos. 11. 8. 9. 4. A burden in the Effects of them, or matter of Threatning contained in them, which is fore and heavy to bear: Context, ver. 2. The Reasons are: 1. Of the first;
3. In Some sense they Are a burden to God, who speaking After the manner of men, Expresses a rel•••ing At the very mention of it, Hos. 11. 8. 9. 4. A burden in the Effects of them, or matter of Threatening contained in them, which is before and heavy to bear: Context, ver. 2. The Reasons Are: 1. Of the First;
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From the sympathetical comp•ssionateness of Gods Messengers towards their fellow-creatures, there is a Philanthropy, A love of man naturally in man, this is increased by grace:
From the sympathetical comp•ssionateness of God's Messengers towards their fellow-creatures, there is a Philanthropy, A love of man naturally in man, this is increased by grace:
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this we see eminent in Paul, Rom. 9. 1. and Moses, Blot me rather out of thy book. 2. Of the second;
this we see eminent in Paul, Rom. 9. 1. and Moses, Blot me rather out of thy book. 2. Of the second;
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From the sense of the severity of Gods displeasure in the godly, and hence it produceth sorrow for their sins.
From the sense of the severity of God's displeasure in the godly, and hence it Produceth sorrow for their Sins.
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(1.) It brings sin to minde, which is the Cause, Psal. 25. 17, 18.
(1.) It brings since to mind, which is the Cause, Psalm 25. 17, 18.
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(2.) The people of God know what a sad thing it is to have to do with an angry God, Psal. 76. 7. 3. Of the third;
(2.) The people of God know what a sad thing it is to have to do with an angry God, Psalm 76. 7. 3. Of the third;
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From the pride of heart which is in the wicked, Jer. 43. 2. they are too good to be reproved, will not hear by reason of the height of their spirits, think so well of themselves, that they cannot believe that God is displeased at them. 4. Of the fourth;
From the pride of heart which is in the wicked, Jer. 43. 2. they Are too good to be reproved, will not hear by reason of the height of their spirits, think so well of themselves, that they cannot believe that God is displeased At them. 4. Of the fourth;
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From the compassions of God towards poor sinners, he herein discovers his merciful Nature, Hos. 11. 8. 5. Of the fifth;
From the compassions of God towards poor Sinners, he herein discovers his merciful Nature, Hos. 11. 8. 5. Of the fifth;
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From the aversness of the nature of man from sorrows and miseries: they are against our nature, and therefore must needs be burdensome;
From the averseness of the nature of man from sorrows and misery's: they Are against our nature, and Therefore must needs be burdensome;
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yea they are Punishments, and are therefore grievo•s. Ʋse I.
yea they Are Punishments, and Are Therefore grievo•s. Ʋse I.
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See here a Reason why Gods Warnings ▪ and Threatnings finde no more welcome, and why plain Preaching Minister• are hated:
See Here a Reason why God's Warnings ▪ and Threatenings find no more welcome, and why plain Preaching Minister• Are hated:
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sinning man is gotten above warning, though by our sins we are pulli•g down Gods Judgements upon ou• heads, all this is nothing,
sinning man is got above warning, though by our Sins we Are pulli•g down God's Judgments upon ou• Heads, all this is nothing,
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but he that tells us plainly of them, and represents the anger of God before us for them, he is the troubler of Israel.
but he that tells us plainly of them, and represents the anger of God before us for them, he is the troubler of Israel.
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Ʋse II. Learn hence to interpret the Threatnings of Judgement denounced by Gods Messengers in the best sense,Ʋse II Learn hence to interpret the Threatenings of Judgement denounced by God's Messengers in the best sense,
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when they tell you of Gods wrath.
when they tell you of God's wrath.
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Oh do not think they tell you as they would have it, or that they take any delight in bringing such heavy tidings,
O do not think they tell you as they would have it, or that they take any delight in bringing such heavy tidings,
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but they must say as God commands them, Jer. 28. 6. they can be gladly content that the threatning may never be fulfilled. Ʋse III. Here is a mark to distinguish the people of God from hypocritical Professors:
but they must say as God commands them, Jer. 28. 6. they can be gladly content that the threatening may never be fulfilled. Ʋse III. Here is a mark to distinguish the people of God from hypocritical Professors:
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when God tells us plainly of our sins, and speaks of his wrath, 'tis indeed a burden to all;
when God tells us plainly of our Sins, and speaks of his wrath, it's indeed a burden to all;
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but how? why, the wicked endeavour to throw it off themselves, and cast it upon Gods Ministers,
but how? why, the wicked endeavour to throw it off themselves, and cast it upon God's Ministers,
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and violently to pull their shoulder from under it;
and violently to pull their shoulder from under it;
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but the people of God sit down under it, and bear it patiently, yea take up a new burden of sorrow for the sin which hath procured it, Lam. 3. 27, 28, 39.
but the people of God fit down under it, and bear it patiently, yea take up a new burden of sorrow for the since which hath procured it, Lam. 3. 27, 28, 39.
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Ʋse IV. Learn hence what use to make of the threatning of Gods Judgements, and Reproofs of your sins,Ʋse IV. Learn hence what use to make of the threatening of God's Judgments, and Reproofs of your Sins,
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if it be a burden to hear of them, what then will it be to bear them? if you cannot endure to sit quietly whiles you are told of them,
if it be a burden to hear of them, what then will it be to bear them? if you cannot endure to fit quietly while you Are told of them,
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how will you endure when God shall do according to the word of his Messengers? Let such thoughts as these move you to prepare your selves, this use God would have these burdens attain, Amos 4. 1•. Of Dumah ] i. e.
how will you endure when God shall do according to the word of his Messengers? Let such thoughts as these move you to prepare your selves, this use God would have these burdens attain, Amos 4. 1•. Of Dumah ] i. e.
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Of the Land of Idumea, the place of the posterity of Esau, called Ed•m: these were,
Of the Land of Idumea, the place of the posterity of Esau, called Ed•m: these were,
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though of the posterity of Abraham and Isaac, yet a Nation rejected by God, and become an Heathen Nation;
though of the posterity of Abraham and Isaac, yet a nation rejected by God, and become an Heathen nation;
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and yet God tells them aforehand what he intends against them, and condescends to give them a Warning to Repentance. Hence
and yet God tells them aforehand what he intends against them, and condescends to give them a Warning to Repentance. Hence
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Doct. God, though grievously provoked, yet seldome brings desolating Judgements, before he gives warning.
Doct. God, though grievously provoked, yet seldom brings desolating Judgments, before he gives warning.
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Edom, though out of Gods Covenant, shall never theless hear from God before they feel his wrath,Edom, though out of God's Covenant, shall never theless hear from God before they feel his wrath,
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and Babylon, and Arabia, and Tyre, &c. as we finde scattered in the Prophesies, how much more a people in Covenant with him.
and Babylon, and Arabia, and Tyre, etc. as we find scattered in the prophecies, how much more a people in Covenant with him.
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Reas. 1. Because this is the day of Gods forbearance, and therefore he will exalt it towards sinners,Reas. 1. Because this is the day of God's forbearance, and Therefore he will exalt it towards Sinners,
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and make them to taste of it. It is the time wherein Justice is moderated by Mercy.
and make them to taste of it. It is the time wherein justice is moderated by Mercy.
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2. That sinners may have an opportunity to repent:
2. That Sinners may have an opportunity to Repent:
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when God speaks to them before he strikes them, he puts a price into their hands, if they have but a heart to it; hence God calls them to it.
when God speaks to them before he strikes them, he puts a price into their hands, if they have but a heart to it; hence God calls them to it.
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Text looks on it as such a season, Rev. 2. 21.
Text looks on it as such a season, Rev. 2. 21.
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3. To take off all excuse in the day of Vengeance, that all mouthes may be stopt, sinners shall have nothing to say for themselves,
3. To take off all excuse in the day of Vengeance, that all mouths may be stopped, Sinners shall have nothing to say for themselves,
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as having been warned ▪ they shall have no plea, shall not b• able to say, We never heard of it:
as having been warned ▪ they shall have no plea, shall not b• able to say, We never herd of it:
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no cloak shall be left them.
no cloak shall be left them.
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Ʋse. This may be a Rule to teach us what use to make of those manifold Warnings which God vouchsafes to afford unto us.Ʋse. This may be a Rule to teach us what use to make of those manifold Warnings which God vouchsafes to afford unto us.
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1. Hearken to his Warnings, hear his Threatnings, attend to them, and believe them. Quest. How doth God warn us?
1. Harken to his Warnings, hear his Threatenings, attend to them, and believe them. Quest. How does God warn us?
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Ans. First, By his Messengers, these are Ambassadors, to declare the minde and counsel of God, and proclaim his Judgements.Ans. First, By his Messengers, these Are ambassadors, to declare the mind and counsel of God, and proclaim his Judgments.
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Obj. But Revelations cease, how then can they give us a true account of the minde of God,
Object But Revelations cease, how then can they give us a true account of the mind of God,
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and his purposes of bringing Judgements on us? Ans. God gives a greater portion of his Spirit to his Ministers, then to others,and his Purposes of bringing Judgments on us? Ans. God gives a greater portion of his Spirit to his Ministers, then to Others,
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and by that Spirit he extraordinarily 1. Stirs them up to a consideration of his minde and counsels:
and by that Spirit he extraordinarily 1. Stirs them up to a consideration of his mind and Counsels:
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he directs their thoughts that way.
he directs their thoughts that Way.
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2. Discovers to them the sins of the times and places they live in, makes them to observe the frames and manners of the people he sends them to.
2. Discovers to them the Sins of the times and places they live in, makes them to observe the frames and manners of the people he sends them to.
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3. Enables them to compare his ancient dealings with sinners, in the several respects and circumstances,
3. Enables them to compare his ancient dealings with Sinners, in the several respects and Circumstances,
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and hence to draw conclusions, and hence verifies that promise, Amos 3. 7. Now these Conclusions are a sure word of Prophesie: for
and hence to draw conclusions, and hence verifies that promise, Amos 3. 7. Now these Conclusions Are a sure word of Prophesy: for
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1. The Rule is standing, Crying sins are answered with certain Judgement.
1. The Rule is standing, Crying Sins Are answered with certain Judgement.
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God is the same he was, his Holiness and Justice remain inviolable, and unchangeable, and therefore sinners have no hopes to escape,
God is the same he was, his Holiness and justice remain inviolable, and unchangeable, and Therefore Sinners have no hope's to escape,
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if they remain in their sins. 2. Like sins bring like Judgements; Sodoms sins are followed with Sodems plagues;
if they remain in their Sins. 2. Like Sins bring like Judgments; Sodom's Sins Are followed with Sodems plagues;
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and therefore if our sins answer former times, we may expect our sufferings to be like theirs.
and Therefore if our Sins answer former times, we may expect our sufferings to be like theirs.
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3. The Prophesies of the Prophets were cautioned with the condition of Repentance, either explicite, as appears by the invitations to repent annexed to their Threatnings frequently;
3. The prophecies of the prophets were cautioned with the condition of Repentance, either explicit, as appears by the invitations to Repent annexed to their Threatenings frequently;
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or at least implicite, Jer. 18. 7, &c. so are theirs.
or At least implicit, Jer. 18. 7, etc. so Are theirs.
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Secondly, By his Providences: gathering of Clouds, and some drops of rain presage a Sto••, Signs speak, the Rod hath a voice in i•,
Secondly, By his Providences: gathering of Clouds, and Some drops of rain presage a Sto••, Signs speak, the Rod hath a voice in i•,
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and may be heard, though it be but shaken over us.
and may be herd, though it be but shaken over us.
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2. Let the Patience of God break our hearts, and •ead us to repentance, Rom. 2. 4. Remember, God might have stricken when he warned us;
2. Let the Patience of God break our hearts, and •ead us to Repentance, Rom. 2. 4. remember, God might have stricken when he warned us;
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he might have made our plagues seven times heavier, when he did lay some gentler stroke upon us;
he might have made our plagues seven times Heavier, when he did lay Some Gentler stroke upon us;
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he might have made haste, begun, and made an end with us in one day, after he had so long in patience waited upon us.
he might have made haste, begun, and made an end with us in one day, After he had so long in patience waited upon us.
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3. Give credit to Gods Threatnings, do not think he is in jest, look at such times wherein Ordinances and Providences concur in denouncing wrath against us, to be reall tokens of Divine Displeasure,
3. Give credit to God's Threatenings, do not think he is in jest, look At such times wherein Ordinances and Providences concur in denouncing wrath against us, to be real tokens of Divine Displeasure,
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and to have a loud voice in them; and therefore let it teach us to meet God, and that without delay.
and to have a loud voice in them; and Therefore let it teach us to meet God, and that without Delay.
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He calleth, &c. ] Here is the question or Introduction to the Prophesie. He ] i. e. Some Person, or Messenger. Calleth ] i. e. Comes to enquire. To me ] i. e. Isaiah. He calls, etc. ] Here is the question or Introduction to the Prophesy. He ] i. e. some Person, or Messenger. Calls ] i. e. Comes to inquire. To me ] i. e. Isaiah.
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Out of Seir ] Mount Seir lying in the Land of the Edomites, is taken for the whole Land of Idumea. Out of Seir ] Mount Seir lying in the Land of the Edomites, is taken for the Whole Land of Idumea.
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Watchman, what, &c. ] By Watchman is meant the Prophet, these are called Watchmen by God,Watchman, what, etc. ] By Watchman is meant the Prophet, these Are called Watchmen by God,
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because he sets them to discern his wrath, and give warning to the people. The meaning or intent of the Question is diversly understood: I finde a twofold interpretation.
Because he sets them to discern his wrath, and give warning to the people. The meaning or intent of the Question is diversely understood: I find a twofold Interpretation.
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1. Some take it to be an expression of the bitterness and anguish of the Edomites, concerning the future event of those troubles which were beginning upon them:
1. some take it to be an expression of the bitterness and anguish of the Edomites, Concerning the future event of those Troubles which were beginning upon them:
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it seems War was threatned by the Assyrian; through which anguish they send to the Prophet, to know what was likely to ensue, what troubles they should meet withall:
it seems War was threatened by the assyrian; through which anguish they send to the Prophet, to know what was likely to ensue, what Troubles they should meet withal:
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for Night is here a Metaphor of the time of affliction, as it is often in Scripture, Isa. 26. 9, &c. and then the ingemination of the Interrogatory, implies an earnestness of desire to be informed.
for Night is Here a Metaphor of the time of affliction, as it is often in Scripture, Isaiah 26. 9, etc. and then the ingemination of the Interrogatory, Implies an earnestness of desire to be informed.
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2. Others understand it to be spoken in a flouring way, and so they call the Prophet Watchman by way of derision;
2. Others understand it to be spoken in a flowering Way, and so they call the Prophet Watchman by Way of derision;
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as if they should say, Isaiah, you pretend to be a Watchman, and have foretold much of the time of trouble and desolation to come upon us,
as if they should say, Isaiah, you pretend to be a Watchman, and have foretold much of the time of trouble and desolation to come upon us,
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but we still enjoy the morning of prosperity, we are a free people, and not in subjection;
but we still enjoy the morning of Prosperity, we Are a free people, and not in subjection;
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come, what do you say to it now? Either interpretation will stand with the Analogie of Faith:
come, what do you say to it now? Either Interpretation will stand with the Analogy of Faith:
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though I think the latter to be more suitable to the Answer given in the following verse;
though I think the latter to be more suitable to the Answer given in the following verse;
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in which sense the doubling of the Question is an aggravation of the scoff in a sarcasmous speech. From these words observe,
in which sense the doubling of the Question is an aggravation of the scoff in a sarcasmous speech. From these words observe,
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Doct. 1. Times of Calamity are fitly compared to the night season. There is much of Analogie in these.
Doct. 1. Times of Calamity Are fitly compared to the night season. There is much of Analogy in these.
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1. In the night nothing can be distinguished from the darkness, all things lye equally mantled under that black veil;
1. In the night nothing can be distinguished from the darkness, all things lie equally mantled under that black veil;
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hence the Grave it called A land of darkness, because all meet equally, and indistinguishably there:
hence the Grave it called A land of darkness, Because all meet equally, and indistinguishably there:
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in times of Calamity the affliction is universal, good and bad are not to be distinguished by the outward face of Divine Providence, E•cles 9. 1. 2. The night is a joyless time, darkness and obscurity •ide from us object of joy and mirth:
in times of Calamity the affliction is universal, good and bad Are not to be distinguished by the outward face of Divine Providence, E•cles 9. 1. 2. The night is a joyless time, darkness and obscurity •ide from us Object of joy and mirth:
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in times of Calamity objects of joy are removed, these outward symptomes and expressions of delights and pleasures are removed, Jer. 7. 34.
in times of Calamity objects of joy Are removed, these outward symptoms and expressions of delights and pleasures Are removed, Jer. 7. 34.
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3. The night is full of terrour, the darkness hath a kinde of influence upon our fantasie, leaving an impression of strange apprehensions, and poss•ssing us with fears.
3. The night is full of terror, the darkness hath a kind of influence upon our fantasy, leaving an impression of strange apprehensions, and poss•ssing us with fears.
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Calamitous times are fearful and terrible times, fill us with suspitions, a man knows not whom to trust, lives in a fearful expectation of sudden miseries to seize upon him.
Calamitous times Are fearful and terrible times, fill us with suspicions, a man knows not whom to trust, lives in a fearful expectation of sudden misery's to seize upon him.
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4. The night is a solitary time, breaks up societies, and scattereth them to their severall Chambers, to feed upon their melancholick thoughts and fears.
4. The night is a solitary time, breaks up societies, and Scattereth them to their several Chambers, to feed upon their melancholic thoughts and fears.
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Troublesome times bring places full of inhabitants to sit solitary. Ʋse I.
Troublesome times bring places full of inhabitants to fit solitary. Ʋse I.
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See here a Reason why the people of God ought to do their utmost to prevent the day of Calamity:
See Here a Reason why the people of God ought to do their utmost to prevent the day of Calamity:
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though they shall get good by all Providences, yet no affliction is in it self joyous, but grievous, and they shall finde a great deal of night, of trouble at such a time.
though they shall get good by all Providences, yet no affliction is in it self joyous, but grievous, and they shall find a great deal of night, of trouble At such a time.
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Hence wonder not to hear them so earnest to deprecate that day, and labour so with God for a prevention of it.
Hence wonder not to hear them so earnest to deprecate that day, and labour so with God for a prevention of it.
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Christ himself, in whom was no sin, begs again and again, if it be possible that the Cup might pass away from him,
christ himself, in whom was no since, begs again and again, if it be possible that the Cup might pass away from him,
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how much more they that have sin as well as sorrow to grapple withall.
how much more they that have since as well as sorrow to grapple withal.
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Ʋse II. See here the Analogie between Sin and Sorrow, both are in Scripture called darkness: hence the punishment is suitable to the fault, God payes men in their own Coin;Ʋse II See Here the Analogy between since and Sorrow, both Are in Scripture called darkness: hence the punishment is suitable to the fault, God pays men in their own Coin;
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if men will hurry themselves selves into the shades of sin, God justly brings them into a land of darkness, and of the shadow of death. Ʋse III. This Consideration may warn us to have a care how we provoke Gods Judgements against us, to bring wrath upon us;
if men will hurry themselves selves into the shades of since, God justly brings them into a land of darkness, and of the shadow of death. Ʋse III. This Consideration may warn us to have a care how we provoke God's Judgments against us, to bring wrath upon us;
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we may be bold and fearless while the day time lasts, and our Sun of prosperity shines upon us,
we may be bold and fearless while the day time lasts, and our Sun of Prosperity shines upon us,
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but if we pull down Judgements upon our heads, we shall finde the night to be
but if we pull down Judgments upon our Heads, we shall find the night to be
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1. Joyless, we shall see the difference between joy and sorrow experimentally:
1. Joyless, we shall see the difference between joy and sorrow experimentally:
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when God shall have removed our comforts away from us, our peace, our outward supplies, all our precious things, we shall then feel what it is to be benighted. 2. Terrible, full of amazement.
when God shall have removed our comforts away from us, our peace, our outward supplies, all our precious things, we shall then feel what it is to be benighted. 2. Terrible, full of amazement.
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Ah! little do we know what the terrour of this night mean, to be oppressed with pining hunger, with pinching penury;
Ah! little doe we know what the terror of this night mean, to be oppressed with pining hunger, with pinching penury;
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to hear the cries of Children following us for bread, and none to give them; to hear the sound of the Trumpet, and Alarm to War;
to hear the cries of Children following us for bred, and none to give them; to hear the found of the Trumpet, and Alarm to War;
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to hear the cries of the wounded, and see the slain in our gates;
to hear the cries of the wounded, and see the slave in our gates;
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to see the raging of Famine and Pestilence, and natural affection changed into a Tyger-like Cruelty, tender-hearted Mothers shutting up their bowels of pity,
to see the raging of Famine and Pestilence, and natural affection changed into a Tiger-like Cruelty, tender-hearted Mother's shutting up their bowels of pity,
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and laying violent hands on the Children they have born; to go into Captivity, and serve an Enemy whose tender mercies are cruelty;
and laying violent hands on the Children they have born; to go into Captivity, and serve an Enemy whose tender Mercies Are cruelty;
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to live in fear of every sight, every noise, lest it should be some messenger of Death, or that which is worse.
to live in Fear of every sighed, every noise, lest it should be Some Messenger of Death, or that which is Worse.
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3. Solitary and lonesome, when you shall be made desolate, and like Jo•, who was made a stranger to the wife of his bosome;
3. Solitary and lonesome, when you shall be made desolate, and like Jo•, who was made a stranger to the wife of his bosom;
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and hence you shall have that which will fill head and heart full of perplexity:
and hence you shall have that which will fill head and heart full of perplexity:
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how careful then should we be that we provoke not God against us, to bring darkness of adversity upon us.
how careful then should we be that we provoke not God against us, to bring darkness of adversity upon us.
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Doct. 2. 'Tis the guise and disposition of the wicked, to despise and scoff at the Thre•tnings of Gods Judgement against them, especially if God delay execution.
Doct. 2. It's the guise and disposition of the wicked, to despise and scoff At the Thre•tnings of God's Judgement against them, especially if God Delay execution.
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Thus the Edomites here, they had been threatned, but they yet were in peace, and though the Enemy was coming, they yet are secure.
Thus the Edomites Here, they had been threatened, but they yet were in peace, and though the Enemy was coming, they yet Are secure.
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See also for this, Eccles. 8. 11. Ezek. 12. 22. Poor sinning man, though he might reade the sentence of death in himself,
See also for this, Eccles. 8. 11. Ezekiel 12. 22. Poor sinning man, though he might read the sentence of death in himself,
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yet is not willing to believe any evil till he feels it. If God delay, his Messengers presently are L•ars.
yet is not willing to believe any evil till he feels it. If God Delay, his Messengers presently Are L•ars.
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Reas. 1 From the natural security which possesseth the hearts of the unregenerate: sinful man is naturally secure, which security ariseth fromReas. 1 From the natural security which Possesses the hearts of the unregenerate: sinful man is naturally secure, which security arises from
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1. Their not seeing and being affected with their sin, justly provoking of God, Mal. 2. 7. men grope in their darkness,
1. Their not seeing and being affected with their since, justly provoking of God, Malachi 2. 7. men grope in their darkness,
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and cannot see wherein they have done amiss.
and cannot see wherein they have done amiss.
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Men, especially if they have taken a form of godliness, and begin to be sticklers in Religion, they observe not that they want the power, and having taken up a good apprehension of themselves, the Word of Conviction passeth by as a thing in which they are not concerned.
Men, especially if they have taken a from of godliness, and begin to be sticklers in Religion, they observe not that they want the power, and having taken up a good apprehension of themselves, the Word of Conviction passes by as a thing in which they Are not concerned.
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Hence they wonder that God should have any thing against them, they cannot believe it,
Hence they wonder that God should have any thing against them, they cannot believe it,
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and so they d•spise, and make a mock of those that tell them of Wrath against them.
and so they d•spise, and make a mock of those that tell them of Wrath against them.
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2. Their misinterpretation of Gods patient dealing with them:
2. Their misinterpretation of God's patient dealing with them:
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Natural men make a God to themselves of their own Mindes, Psal. 50. 21. if God delayes them,
Natural men make a God to themselves of their own Minds, Psalm 50. 21. if God delays them,
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then presently he approves of their wayes;
then presently he approves of their ways;
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at least they must have him a God all of mercy, they exa•t his Com••ssion to the injury and violation of his Holiness and Justice;
At lest they must have him a God all of mercy, they exa•t his Com••ssion to the injury and violation of his Holiness and justice;
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and so, what should be a means of their Repentance, 2 Pet. 3. 9. is an occasion of their hardning.
and so, what should be a means of their Repentance, 2 Pet. 3. 9. is an occasion of their hardening.
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3. Their false hopes and promises of their escape, their Covenant• with Hell and Death, Isa. 28. 17, 18. make all men (thriving in the wo•ld in a way of wickedness,
3. Their false hope's and promises of their escape, their Covenant• with Hell and Death, Isaiah 28. 17, 18. make all men (thriving in the wo•ld in a Way of wickedness,
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and being rooted deep in their outward enjoyments) begin to account this a kinde of Deity to them,
and being rooted deep in their outward enjoyments) begin to account this a kind of Deity to them,
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and hence build up their hopes and thoughts upon an unchangeable estate, Psal. 49. 11. and hence can disdain,
and hence built up their hope's and thoughts upon an unchangeable estate, Psalm 49. 11. and hence can disdain,
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and flout away the denunciation of a change.
and flout away the denunciation of a change.
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Reas. 2. Because their present prosperity so takes up their senses, that they despise God, no wonder then if they scoff at his Threatnings.Reas. 2. Because their present Prosperity so Takes up their Senses, that they despise God, no wonder then if they scoff At his Threatenings.
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Pharaoh sitting in the Pomp and Glory of the Crown of Egypt, demands, Who is the Lord? Natural men are ready to say (in times of prosperity) with Niobe, Pharaoh sitting in the Pomp and Glory of the Crown of Egypt, demands, Who is the Lord? Natural men Are ready to say (in times of Prosperity) with Niobe,
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Major sum quam cui possit fortuna nocer•. I am greater then the hand of Providence can reach to do any injury to,Major sum quam cui possit fortuna nocer•. I am greater then the hand of Providence can reach to do any injury to,
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and hence beat a Challenge to the Almighty, Job 21. 13, 14. Ʋse I.
and hence beatrice a Challenge to the Almighty, Job 21. 13, 14. Ʋse I.
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See here a Reason why Gods Messengers are so slighted by a secure and prospering people:
See Here a Reason why God's Messengers Are so slighted by a secure and prospering people:
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when they speak of dayes of wrath, men do not believe them, their Preaching is accounted as false tales & vain stories;
when they speak of days of wrath, men do not believe them, their Preaching is accounted as false tales & vain stories;
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why, men live at •ase, and therefore they are accounted fools that speak of a storm,
why, men live At •ase, and Therefore they Are accounted Fools that speak of a storm,
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and are made a May-game of, as they do here of the Prophet: and no wonder, for they do so by God himself;
and Are made a May-game of, as they do Here of the Prophet: and no wonder, for they do so by God himself;
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I spake to thee in thy prosperity, and thou wouldest not hear. I spoke to thee in thy Prosperity, and thou Wouldst not hear.
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Men are short sighted, though they can discern the signs of Heaven, yet they are not willing to see any thing of the signs of Divine Displeasure,
Men Are short sighted, though they can discern the Signs of Heaven, yet they Are not willing to see any thing of the Signs of Divine Displeasure,
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and if they see nothing, they will believe nothing, yea though they do see they are not willing to believe.
and if they see nothing, they will believe nothing, yea though they do see they Are not willing to believe.
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Ʋse II. To convince us of, and humble us for even this very sin before God this day.Ʋse II To convince us of, and humble us for even this very since before God this day.
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God hath given New-England many dayes of prosperity, it hath been day with us a long time,
God hath given New england many days of Prosperity, it hath been day with us a long time,
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but mean-while sin hath been growing upon us, and increasing, and Gods Messengers have dealt faithfully with us,
but meanwhile since hath been growing upon us, and increasing, and God's Messengers have dealt faithfully with us,
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and told us of it, and warned us by the clear demonstrations of the Word of God, that Judgements hang over our heads,
and told us of it, and warned us by the clear demonstrations of the Word of God, that Judgments hang over our Heads,
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but have not these Admonitions been despised and mocked by us? Quest. You will say, How?
but have not these Admonitions been despised and mocked by us? Quest. You will say, How?
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Ans. 1. Some have mocked them in plain terms, we have not been clear of this brazen-faced impudence, some to flout at the Warnings of God,Ans. 1. some have mocked them in plain terms, we have not been clear of this brazenfaced impudence, Some to flout At the Warnings of God,
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yea to hate those that have been most serious in reproving our sins, especially that have pointed them out.
yea to hate those that have been most serious in reproving our Sins, especially that have pointed them out.
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2. Others have not believed, and those not a few neither, but the •ost: we may almost use the Prophets demand, Isa. 53. 1.
2. Others have not believed, and those not a few neither, but the •ost: we may almost use the prophets demand, Isaiah 53. 1.
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3. Have not these Warnings been practically slighted and disregarded?
3. Have not these Warnings been practically slighted and disregarded?
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1. How few hearts have been affected? and not to be affected, is a degree of mocking:
1. How few hearts have been affected? and not to be affected, is a degree of mocking:
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how few melting hearts? how few that hea• and fear? how few tremblers at the Word of God? or that with old Eli, sit by the way, trembling for the Ark of God? We can sit under the Convictions of the Word, and no whit convinced;
how few melting hearts? how few that hea• and Fear? how few tremblers At the Word of God? or that with old Eli, fit by the Way, trembling for the Ark of God? We can fit under the Convictions of the Word, and no whit convinced;
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little remorse when these burdens are laid upon us, and we go away and wipe our mouthes, and say, What have I done? We (like deaf men) startle not when the Trumpet sounds,
little remorse when these burdens Are laid upon us, and we go away and wipe our mouths, and say, What have I done? We (like deaf men) startle not when the Trumpet sounds,
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because we will not hear it.
Because we will not hear it.
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2. What little care is there to return and meet God by repentance, and what is this better then to slight and mock God?
2. What little care is there to return and meet God by Repentance, and what is this better then to slight and mock God?
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Obj. But many dayes of Humiliation have been kept? Ans. True; and to what purpose?
Object But many days of Humiliation have been kept? Ans. True; and to what purpose?
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1. Where is the Reformation that hath followed? in Isa. 58. the 〈 ◊ 〉 owns that onely as a true Fast, which is a day of Reformation• but what hath been amended? if we were amiss before, we are so still, notwithstanding all that is made to appear to the view of the world:
1. Where is the Reformation that hath followed? in Isaiah 58. the 〈 ◊ 〉 owns that only as a true Fast, which is a day of Reformation• but what hath been amended? if we were amiss before, we Are so still, notwithstanding all that is made to appear to the view of the world:
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and this is a manifest mockery.
and this is a manifest mockery.
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2. Have we not kept dayes to encourage our selves to sin more boldly upon a new score, with the Whore in Prov. 7. 14, 15? thought to have cleared all old scores with God by an overly Confession, that so we might more securely run into new arrerages:
2. Have we not kept days to encourage our selves to sin more boldly upon a new score, with the Whore in Curae 7. 14, 15? Thought to have cleared all old scores with God by an overly Confessi, that so we might more securely run into new arrearages:
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and is not this a great mockery, to think to pay God with such counterfei• Coin? What have we to do then,
and is not this a great mockery, to think to pay God with such counterfei• Coin? What have we to do then,
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but to confess and bewail this sin be ore• God, and labour to amend it? For Motive: Consider,
but to confess and bewail this since be ore• God, and labour to amend it? For Motive: Consider,
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1. God will make you to know who sent these Messengers;
1. God will make you to know who sent these Messengers;
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that it was not of their own heads, nor on their own errands, that his Ministers came to you,
that it was not of their own Heads, nor on their own errands, that his Ministers Come to you,
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but that it was from him, Ezek. 25. and that you have not scoffed and neglected them, but God himself: you shall see this.
but that it was from him, Ezekiel 25. and that you have not scoffed and neglected them, but God himself: you shall see this.
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2. Gods patience hath a bounded time, Hab. 2. 3. God may delay long, he will not do so alwayes;
2. God's patience hath a bounded time, Hab. 2. 3. God may Delay long, he will not do so always;
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know it, he is just as well as mercifull:
know it, he is just as well as merciful:
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God will take a season, finde out a fit opportunity to be known in his Judgements upon those who despise his patience,
God will take a season, find out a fit opportunity to be known in his Judgments upon those who despise his patience,
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and reject his counsels and fore-warnings, he will not strive alwayes with man, who is flesh, Gen. 6. 3.
and reject his Counsels and forewarnings, he will not strive always with man, who is Flesh, Gen. 6. 3.
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3. Such a spirit will provoke God to make haste, Ezek. 12. 23. if God send,
3. Such a Spirit will provoke God to make haste, Ezekiel 12. 23. if God send,
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yea rise up early and send, and so far condescend to a rebellious people, as to send Messenger after Messenger,
yea rise up early and send, and so Far condescend to a rebellious people, as to send Messenger After Messenger,
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and Message upon Message, and these mocked and despised, that news quickly comes there is no remedy, 2 Chron. 36. 16. this ripens men apace for destruction ▪
and Message upon Message, and these mocked and despised, that news quickly comes there is no remedy, 2 Chronicles 36. 16. this ripens men apace for destruction ▪
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4. Such a spirit is an immediate fore-runner of swift Calamity, 1 Thess. 5. 1 — No surer and more infallible token of great Calamities to be hastning upon a people then this,
4. Such a Spirit is an immediate forerunner of swift Calamity, 1 Thess 5. 1 — No Surer and more infallible token of great Calamities to be hastening upon a people then this,
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when God tells them of trouble and calamity, they cry Peace, Peace, and lay themselves down (in despight of all Counsels and Warnings) upon the bed of Security,
when God tells them of trouble and calamity, they cry Peace, Peace, and lay themselves down (in despite of all Counsels and Warnings) upon the Bed of Security,
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and take their ease in sin without remorse.
and take their ease in since without remorse.
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Let us then be deeply affected with this evil, as knowing that there is nothing whereby we have more grievously provoked God,
Let us then be deeply affected with this evil, as knowing that there is nothing whereby we have more grievously provoked God,
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and vexed his Spirit, then by this:
and vexed his Spirit, then by this:
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lye low before him in the sense of it, it may be he will pardon and forgive it.
lie low before him in the sense of it, it may be he will pardon and forgive it.
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Doct. 3. It is no sure sign of a sincere heart, in times wherein Gods Judgements are felt •• 〈 ◊ 〉 to b• 〈 ◊ ◊ 〉 about them.
Doct. 3. It is no sure Signen of a sincere heart, in times wherein God's Judgments Are felt •• 〈 ◊ 〉 to b• 〈 ◊ ◊ 〉 about them.
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You see Edom here makes a great do of Enquiry:
You see Edom Here makes a great doe of Enquiry:
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there is an hypocritical and false, and there is a sincere and true Enquiry made about divine D•spensations,
there is an hypocritical and false, and there is a sincere and true Enquiry made about divine D•spensations,
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and the one apparently, and to the view of the world, may be as earnestly pressed as the other.
and the one apparently, and to the view of the world, may be as earnestly pressed as the other.
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Reas. 1. Because there are other things which may excite such an Enquiry, besides the fear of God; viz. Reas. 1. Because there Are other things which may excite such an Enquiry, beside the Fear of God; viz.
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1. A natural fear, which may be stirred up at the first hearing of Threatnings, and discovery of tokens presaging Calamity;
1. A natural Fear, which may be stirred up At the First hearing of Threatenings, and discovery of tokens presaging Calamity;
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the sight of dismall Clouds, and the noise of some terrible Thunder-cracks, do at the first carry a kinde of consternation along with them:
the sighed of dismal Clouds, and the noise of Some terrible Thunder-cracks, do At the First carry a kind of consternation along with them:
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and this makes men, till by degrees they outgrow their affrightment, to be very sedulous to know what these things mean.
and this makes men, till by Degrees they outgrow their affrightment, to be very sedulous to know what these things mean.
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2. A naturally busie talkative spirit, that loves to be busie, talking and discoursing, many affect to be in discourse,
2. A naturally busy talkative Spirit, that loves to be busy, talking and discoursing, many affect to be in discourse,
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and hence they enquire that they may have something to spend time in discourse.
and hence they inquire that they may have something to spend time in discourse.
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3. A desire to be thought wise, discerning and prudent, hence men will enquire for light:
3. A desire to be Thought wise, discerning and prudent, hence men will inquire for Light:
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we love to have the esteem for prudence and discretion, to be accounted men of discerning spirits, that observe and know the times,
we love to have the esteem for prudence and discretion, to be accounted men of discerning spirits, that observe and know the times,
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and hence take some pains in searching. 4. An irohicall and flo•ting spirit:
and hence take Some pains in searching. 4. an irohicall and flo•ting Spirit:
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such this seems to be in the Text, not that we have any true desire to know any thing,
such this seems to be in the Text, not that we have any true desire to know any thing,
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but in disdain of Gods Ministers:
but in disdain of God's Ministers:
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we enquire of them as for knowledge, but in the mean-while look upon them to have no more knowledge of the minde and counsel of God then our selves:
we inquire of them as for knowledge, but in the meanwhile look upon them to have no more knowledge of the mind and counsel of God then our selves:
pns12 vvi pp-f pno32 a-acp p-acp n1, cc-acp p-acp dt j n1 p-acp pno32 pc-acp vhi dx dc n1 pp-f dt n1 cc n1 pp-f np1 cs po12 n2:
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with this spirit those proud men seem to have come to enquire of the Prophet, Jer. 43. Reas. 2. Because there are other ends of such Enquiry, besides such as accompany sincerity; viz.
with this Spirit those proud men seem to have come to inquire of the Prophet, Jer. 43. Reas. 2. Because there Are other ends of such Enquiry, beside such as accompany sincerity; viz.
p-acp d n1 d j n2 vvb pc-acp vhi vvn pc-acp vvi pp-f dt n1, np1 crd np1 crd p-acp a-acp vbr j-jn n2 pp-f d n1, p-acp d c-acp vvi n1; n1
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1. A bare desire of external knowledge and discourse:
1. A bore desire of external knowledge and discourse:
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there is seated in man a great natural desire of the knowledge of the Nature of things,
there is seated in man a great natural desire of the knowledge of the Nature of things,
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and that especially of future Contingencies;
and that especially of future Contingencies;
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hence men take a great deal of pains, and busie themselves much in seeking to know such things,
hence men take a great deal of pains, and busy themselves much in seeking to know such things,
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when it is to no other end but to know.
when it is to no other end but to know.
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2. An intent to cavill at Gods dispensations, Isa. 58. 2. Some enquire to no other end,
2. an intent to cavil At God's dispensations, Isaiah 58. 2. some inquire to no other end,
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but that they may pick a quarrel with Divine Providence, and charge the wayes of God with injustice,
but that they may pick a quarrel with Divine Providence, and charge the ways of God with injustice,
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as if they were wiser then God, as if he did not Rule the World by an equall Law.
as if they were Wiser then God, as if he did not Rule the World by an equal Law.
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Ʋse 1. For Tryall: there is much talk now a-dayes amongst us, about the Judgements of God,Ʋse 1. For Trial: there is much talk now adais among us, about the Judgments of God,
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and those awfull Providences that are rolling over our heads:
and those awful Providences that Are rolling over our Heads:
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there is a great Enquiry made, but let us not think or conclude our selves ever the better,
there is a great Enquiry made, but let us not think or conclude our selves ever the better,
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because we are among the number of those who are possibly the most forward upon this account,
Because we Are among the number of those who Are possibly the most forward upon this account,
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but examine our selves whether we do it in sincerity or in hypocrifie. Signs of hypocriticall Enquiry.
but examine our selves whither we do it in sincerity or in hypocrify. Signs of hypocritical Enquiry.
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1. When we enquire more after the Events of Calamity, then the Causes procuring of it:
1. When we inquire more After the Events of Calamity, then the Causes procuring of it:
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thus those Idumeans, What of the night? i. e.
thus those Idumeans, What of the night? i. e.
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What is like to come upon us? So there is much enquiry, what the issue of these rolling Providences is like to be;
What is like to come upon us? So there is much enquiry, what the issue of these rolling Providences is like to be;
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what things are like to come to:
what things Are like to come to:
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but there are few say, What have I done? wherein is the Lords anger incensed, & c? this shews we are more afraid of sorrow then sin,
but there Are few say, What have I done? wherein is the lords anger incensed, & c? this shows we Are more afraid of sorrow then since,
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when we look so much at the Rod, and not at the hand which wieldeth it:
when we look so much At the Rod, and not At the hand which wieldeth it:
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This argues a spirit of hypocrisie;
This argues a Spirit of hypocrisy;
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for we neglect our work, which is to search and try our hearts, and meddle with Gods work, whose Soveraignty it is to rule and order the affairs of the whole World at his own pleasure.
for we neglect our work, which is to search and try our hearts, and meddle with God's work, whose Sovereignty it is to Rule and order the affairs of the Whole World At his own pleasure.
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2. When we enquire more after Natural then Spiritual Causes: we are very inquisitive to know what may be the Natural Cause of these Blastings which have for many years diminished and corrupted the best of our Grain;
2. When we inquire more After Natural then Spiritual Causes: we Are very inquisitive to know what may be the Natural Cause of these Blastings which have for many Years diminished and corrupted the best of our Grain;
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and hence, many projective endeavours in vain attempted to prevent it, by a seeking to remove that Cause, which we are to this day baffled in,
and hence, many projective endeavours in vain attempted to prevent it, by a seeking to remove that Cause, which we Are to this day baffled in,
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and as far off to seek as ever:
and as Far off to seek as ever:
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but the Causes Spiritual (which are more manifest, and easie to be discovered) are slightly sought after,
but the Causes Spiritual (which Are more manifest, and easy to be discovered) Are slightly sought After,
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and so but little endeavour to remove them, hence no wonder that the Effect remains, we enquire in hypocrisie.
and so but little endeavour to remove them, hence no wonder that the Effect remains, we inquire in hypocrisy.
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3. When we enquire, but 'tis without any desire or willingness to see the true Reason or Causes, or b• convinced of them, we enquire with a kinde of fore-stalled and prejudicate spirit;
3. When we inquire, but it's without any desire or willingness to see the true Reason or Causes, or b• convinced of them, we inquire with a kind of forestalled and prejudicate Spirit;
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we have taken up already what our determination is and must be:
we have taken up already what our determination is and must be:
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hence this it is, and no other thing, hence we arm our selves with a resolution to outstand all Conviction,
hence this it is, and no other thing, hence we arm our selves with a resolution to outstand all Conviction,
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and so lay a block in the way to prevent any efficacious meeting God i• such a way as might remove his hand off from us,
and so lay a block in the Way to prevent any efficacious meeting God i• such a Way as might remove his hand off from us,
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and prevent the process of more and worse miseries.
and prevent the process of more and Worse misery's.
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4. When we enquire, but never intend to reform: this was the enquiry of th•se, Jer. 43. thei• promises were indeed fair,
4. When we inquire, but never intend to reform: this was the enquiry of th•se, Jer. 43. thei• promises were indeed fair,
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but when the Prophet had gone to God and enqui•ed for them, and throught them •ord back again,
but when the Prophet had gone to God and enqui•ed for them, and brought them •ord back again,
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now they discover their hypocritical heart, Chap ▪ 44. 16. they would make a formal kinde of process,
now they discover their hypocritical heart, Chap ▪ 44. 16. they would make a formal kind of process,
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as if they had been desirous of Gods counsel to direct them;
as if they had been desirous of God's counsel to Direct them;
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and had the Answer been to their mindes, what godly men might they have pa•• for:
and had the Answer been to their minds, what godly men might they have pa•• for:
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Hath God told us nothing? have not his Messengers pointed a•something? ha•e not the very Providences themselves given light to our enquiry? but all this while, where is the amendment? who turns from his evil way to the Lord?
Hath God told us nothing? have not his Messengers pointed a•something? ha•e not the very Providences themselves given Light to our enquiry? but all this while, where is the amendment? who turns from his evil Way to the Lord?
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5. When we enquire, but not of Gods Watchmen: times have been when they have been esteemed,
5. When we inquire, but not of God's Watchmen: times have been when they have been esteemed,
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and looked upon as Watchmen indeed, who were best able to inform us in the Counsels of God;
and looked upon as Watchmen indeed, who were best able to inform us in the Counsels of God;
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but now who more blinde then they in our practical judgement? a prejudicial eye is cast upon them,
but now who more blind then they in our practical judgement? a prejudicial eye is cast upon them,
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and they laid by as useless.
and they laid by as useless.
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Oh how is the cavilling of an Anabaptistical and censorious spirit (who can spit his venom in the face of Magistracy and Ministry,
O how is the caviling of an Anabaptistical and censorious Spirit (who can spit his venom in the face of Magistracy and Ministry,
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and make these the Causes of all our Trouble) set by among many? whiles the faithful Warnings of Gods Servants are contemned.
and make these the Causes of all our Trouble) Set by among many? while the faithful Warnings of God's Servants Are contemned.
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6. When possibly we enquire of them, but with a slighty and difdainful spirit: Oh how many go with their nice Queries to their Ministers,
6. When possibly we inquire of them, but with a slighty and difdainful Spirit: O how many go with their Nicaenae Queries to their Ministers,
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when they despise them in their hearts? and either lay snares for them, as they dealt by Christ himself, Is it lawful to pay tribute, & c? or at least do not go to them as such whom they do indeed look upon and esteem to be sent of God,
when they despise them in their hearts? and either lay snares for them, as they dealt by christ himself, Is it lawful to pay tribute, & c? or At least doe not go to them as such whom they do indeed look upon and esteem to be sent of God,
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and therefore may hopefully expect to receive better information from them, then from others; hence they little regard, and less do they practice.
and Therefore may hopefully expect to receive better information from them, then from Others; hence they little regard, and less doe they practice.
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7. When we enquire, but we are not willing the Cause should be in our selves, but in others:
7. When we inquire, but we Are not willing the Cause should be in our selves, but in Others:
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and hence though we enquire with some earnestness, yet if the Answer (though true) touch us,
and hence though we inquire with Some earnestness, yet if the Answer (though true) touch us,
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and our Corruptions, we cannot bear it; this shews that we enquire with a censorious (which is an hypocritical) spirit:
and our Corruptions, we cannot bear it; this shows that we inquire with a censorious (which is an hypocritical) Spirit:
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•• regard not how much blame be laid upon others, but are willing to take none of the blame and shame of the sin to our selves;
•• regard not how much blame be laid upon Others, but Are willing to take none of the blame and shame of the since to our selves;
•• np1-n xx c-crq d n1 vbi vvn p-acp n2-jn, cc-acp vbr j pc-acp vvi pix pp-f dt n1 cc n1 pp-f dt n1 p-acp po12 n2;
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and therefore come not up to this, which is the onely sincere first Enquiry, What have I done?
and Therefore come not up to this, which is the only sincere First Enquiry, What have I done?
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Ʋse II. To humble us for our hypocrisie upon this account:Ʋse II To humble us for our hypocrisy upon this account:
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and how much cause the best of us may have to take the shame of this sin upon us before God this day,
and how much cause the best of us may have to take the shame of this since upon us before God this day,
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if we did seriously enquire, we might in some measure discover: let us then bewail it seriously. For Motive: Consider,
if we did seriously inquire, we might in Some measure discover: let us then bewail it seriously. For Motive: Consider,
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1. It is no light matter to mock God; so we do in every act of hypocrisie:
1. It is no Light matter to mock God; so we do in every act of hypocrisy:
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God is not mocked, saith the Apostle;God is not mocked, Says the Apostle;
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i. e. he will not be put off with, nor will he put up our mockeries.i. e. he will not be put off with, nor will he put up our mockeries.
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2. God and your sin will finde you out: God discerns the heart, and therefore it is no mocking of him;
2. God and your since will find you out: God discerns the heart, and Therefore it is no mocking of him;
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he is a jealous God, and therefore he will make you to know how ill he takes it, he will smoke against your best services, that you may understand your hypocrisie is observed by him, Isa. 58. 1 —
he is a jealous God, and Therefore he will make you to know how ill he Takes it, he will smoke against your best services, that you may understand your hypocrisy is observed by him, Isaiah 58. 1 —
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Thus much of the Question of the Idumeans. The Answer of the Prophet follows. The Answer is short and full. The Watchman• i. e.
Thus much of the Question of the Idumeans. The Answer of the Prophet follows. The Answer is short and full. The Watchman• i. e.
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the Prophet Isaiah. Isaiah owns his Office, though they put it upon him as a scoff and mockery,
the Prophet Isaiah. Isaiah owns his Office, though they put it upon him as a scoff and mockery,
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but he is not ashamed of it in the least. Hence
but he is not ashamed of it in the least. Hence
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Doct. The Ministers of God are not ashamed of their Office, though the world seem to despise and flout at it.
Doct. The Ministers of God Are not ashamed of their Office, though the world seem to despise and flout At it.
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Let the men of the world think never so undervaluingly of the Place and Work they are in, they yet prize and esteem it.
Let the men of the world think never so undervaluingly of the Place and Work they Are in, they yet prize and esteem it.
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Reas. 1. Because it is an Office instituted by God, and therefore will be defended, and vindicated by him:Reas. 1. Because it is an Office instituted by God, and Therefore will be defended, and vindicated by him:
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he owns them, though the world despise them, and he will take upon him to plead the Cause of his despised Ministers.
he owns them, though the world despise them, and he will take upon him to plead the Cause of his despised Ministers.
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Reas. 2. Because it is a high and honourable Office, though despised:Reas. 2. Because it is a high and honourable Office, though despised:
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let the world look upon it with an eye of disdain, yet it is in it self a dignity, an honour:
let the world look upon it with an eye of disdain, yet it is in it self a dignity, an honour:
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Ministers are Ambassadors from God to men, 2 Cor. 5. 20. now the Majesty of the Prince is represented in the Ambassador, God looks that part of his own honour is engraven upon this Office, Ministers therefore have no reason to be discouraged by the contumelies of the world.
Ministers Are ambassadors from God to men, 2 Cor. 5. 20. now the Majesty of the Prince is represented in the Ambassador, God looks that part of his own honour is engraven upon this Office, Ministers Therefore have no reason to be discouraged by the Contumelies of the world.
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Reas. 3. Because it is a Work which is accompanied with the glorious power of God,Reas. 3. Because it is a Work which is accompanied with the glorious power of God,
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and made a means of the Salvation of Gods Elect:
and made a means of the Salvation of God's Elect:
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this is Pauls reason why he is not ashamed of the Gospel, Rom. 1. 16. When they see God putting forth his p•wer,
this is Paul's reason why he is not ashamed of the Gospel, Rom. 1. 16. When they see God putting forth his p•wer,
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and making the stoutest sinners fall (like the walls of Jericho ) at the sounding of the Preaching of the Gospel,
and making the Stoutest Sinners fallen (like the walls of Jericho) At the sounding of the Preaching of the Gospel,
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and many souls by their Ministry brought effectually home to God, this is enough to make them disdain the slanders and revilings of men, and glory in their Ministry.
and many Souls by their Ministry brought effectually home to God, this is enough to make them disdain the slanders and revilings of men, and glory in their Ministry.
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Reas. 4. Because its reward is with God: Ministers look not for, nor would be satisfied with an earthly reward;Reas. 4. Because its reward is with God: Ministers look not for, nor would be satisfied with an earthly reward;
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their praise is of God, and not of men: their praise is of God, and not of men:
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he hath promised they shall not lose their reward, and they dare trust him, and can chearfully endure,
he hath promised they shall not loose their reward, and they Dare trust him, and can cheerfully endure,
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and meet with all that reviling and contempt which wicked men delight to be venting against them:
and meet with all that reviling and contempt which wicked men delight to be venting against them:
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the Crown will more then pay for all.
the Crown will more then pay for all.
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Ʋse. Learn hence to have a care that you contemn not Gods Ministers, and above all the Office of the Ministry:Ʋse. Learn hence to have a care that you contemn not God's Ministers, and above all the Office of the Ministry:
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doubtless the low esteem of this great Work appearing by too many evident symptomes, is one thing for which God is now pleading with us,
doubtless the low esteem of this great Work appearing by too many evident symptoms, is one thing for which God is now pleading with us,
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and therefore seasonable at this time to be hinted to us. Oh beware of this sin. Consider,
and Therefore seasonable At this time to be hinted to us. O beware of this since. Consider,
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1. If we despise them, we despise God, Luke 10. 1•. the Prince accounts all the affronts and indignities offered to his Ambassadors, to bear a proper respect to himself;
1. If we despise them, we despise God, Lycia 10. 1•. the Prince accounts all the affronts and indignities offered to his ambassadors, to bear a proper respect to himself;
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and do you then think that God will hear it? Moses may hold his peace, Gods Ministers may pity and pray for you, yea will;
and do you then think that God will hear it? Moses may hold his peace, God's Ministers may pity and pray for you, yea will;
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but God will not suffer his own glory thus to be trampled upon, nor his Servants thus to be abused.
but God will not suffer his own glory thus to be trampled upon, nor his Servants thus to be abused.
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2. If we contemn them, and receive not their Ministry, it is the ready way to be given up by God to a spirit of delusion, 2 Thess. 2. 10. Observe it,
2. If we contemn them, and receive not their Ministry, it is the ready Way to be given up by God to a Spirit of delusion, 2 Thess 2. 10. Observe it,
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and you shall see, this hath been the door out of which so many have gone away into those giddy distempers which they are now infected withall,
and you shall see, this hath been the door out of which so many have gone away into those giddy distempers which they Are now infected withal,
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even those many Enthusiasms of the Devil;
even those many Enthusiasms of the devil;
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an underva•uing of the Ministry, an elevating and setting up private gifts, &c. which hath led men by degrees to those great Apostacies, whereby their light (which would have shone clearly in its proper Orb) hath spent it self in a blaze,
an underva•uing of the Ministry, an elevating and setting up private Gifts, etc. which hath led men by Degrees to those great Apostasies, whereby their Light (which would have shone clearly in its proper Orb) hath spent it self in a blaze,
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and gone out in a stink•ng snuff. The Watchman said ] i. e.
and gone out in a stink•ng snuff. The Watchman said ] i. e.
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from God, and by his direction, we here see the Prophet gives them a serious Answer. Hence
from God, and by his direction, we Here see the Prophet gives them a serious Answer. Hence
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Doct. What-ever end a people have in enquiring, it is the duty of Gods Ministers faithfully to answer them according to the minde and counsel of God.
Doct. Whatever end a people have in inquiring, it is the duty of God's Ministers faithfully to answer them according to the mind and counsel of God.
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See Jer. 42. 19, 20. the people they dissembled, but Jeremiah tells them the truth.
See Jer. 42. 19, 20. the people they dissembled, but Jeremiah tells them the truth.
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Reas. 1. From the nature of their Office, which is to be Watchmen, which depends not upon the acceptance,Reas. 1. From the nature of their Office, which is to be Watchmen, which depends not upon the acceptance,
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or not acceptance of their Message, but is an absolute duty, whose neglect cannot be dispensed withall:
or not acceptance of their Message, but is an absolute duty, whose neglect cannot be dispensed withal:
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whether they will hear or no, Ezekiel must discharge his Office, Chap. 2. 7. yea, it lyes so upon him,
whither they will hear or no, Ezekielem must discharge his Office, Chap. 2. 7. yea, it lies so upon him,
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as the neglect of it brings him under the dreadfull menaces of Gods wrath, Chap. 2. 18. he breaks his charge if he neglect it,
as the neglect of it brings him under the dreadful menaces of God's wrath, Chap. 2. 18. he breaks his charge if he neglect it,
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yea and hazards the undoing of those for whom he is set up to be a Watchman.
yea and hazards the undoing of those for whom he is Set up to be a Watchman.
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Reas. 2. Because God will have a rebellious people left inexcuseable, Ezek. 2. 5. though the prime end,Reas. 2. Because God will have a rebellious people left inexcusable, Ezekiel 2. 5. though the prime end,
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and natural tendency of the Ministry, be for the Conversion and good of the people to whom they are sent,
and natural tendency of the Ministry, be for the Conversion and good of the people to whom they Are sent,
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yet God in just judgement will sometimes have it to be to increase their Condemnation, and to make their misery more dreadful:
yet God in just judgement will sometime have it to be to increase their Condemnation, and to make their misery more dreadful:
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Line upon line, &c. is sometimes given to make a people stumble and fall, Isa. 28. 13. all this is for Gods glory, the shine of the glory of his Justice,Line upon line, etc. is sometime given to make a people Stumble and fallen, Isaiah 28. 13. all this is for God's glory, the shine of the glory of his justice,
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when he shall come to recover the honour of his despised Counsels and Warnings, and plead with a people for their wretched and inexcusable violation of both Covenants. Ʋse I.
when he shall come to recover the honour of his despised Counsels and Warnings, and plead with a people for their wretched and inexcusable violation of both Covenants. Ʋse I.
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See here a reason why Gods faithful Ministers use so little humane policy in the execution of their Place and Office:
See Here a reason why God's faithful Ministers use so little humane policy in the execution of their Place and Office:
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should they connive at our sins, •ew pillows under our elbows, fawn upon us, or at the least speak in the dark and aloof off, they were most likely, in an eye of humane Reason, to live more quietly, and less hated:
should they connive At our Sins, •ew pillows under our elbows, fawn upon us, or At the least speak in the dark and aloof off, they were most likely, in an eye of humane Reason, to live more quietly, and less hated:
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he is ready to be accounted our enemy who tells us the truth. How easily might they accommodate themselves to humane affections, but they dare not do it, but speak plain;
he is ready to be accounted our enemy who tells us the truth. How Easily might they accommodate themselves to humane affections, but they Dare not do it, but speak plain;
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not because they are ignorant of the probability of what entertainment they are like to meet withall,
not Because they Are ignorant of the probability of what entertainment they Are like to meet withal,
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but because they dare not to be false to the charge and trust which God hath laid upon them.
but Because they Dare not to be false to the charge and trust which God hath laid upon them.
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I confess, concerning some things there may be an indiscreet zeal, in these there is a time to hold one's peace;
I confess, Concerning Some things there may be an indiscreet zeal, in these there is a time to hold one's peace;
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but in the discovery of the Counsels of God, and laying open crying sins, &c. it's not the fear or favour of man,
but in the discovery of the Counsels of God, and laying open crying Sins, etc. it's not the Fear or favour of man,
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but the awful command of God, which must be, and is, the Rule of the serious Minister, who being sent from God, must deliver his Embassie.
but the awful command of God, which must be, and is, the Rule of the serious Minister, who being sent from God, must deliver his Embassy.
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Ʋse II. Learn hence how faithful God is to us, how unfaithful soever we be to him, and to our own souls:Ʋse II Learn hence how faithful God is to us, how unfaithful soever we be to him, and to our own Souls:
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might we have our own desires, we would hear nothing else but soothing and pleasant words;
might we have our own Desires, we would hear nothing Else but soothing and pleasant words;
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he that preacheth sin and wrath, is a Legallist, a Micaiah, he never speaks good to us;
he that Preacheth since and wrath, is a Legalist, a Micaiah, he never speaks good to us;
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thus would we go sleeping and secure to Hell, run our selves jocundly into all misery, such enemies are we to our own souls:
thus would we go sleeping and secure to Hell, run our selves jocundly into all misery, such enemies Are we to our own Souls:
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but how faithful is God, who seeing us falling into the seas of wrath, sends to awaken us out of our sleep, to tell us of our evil wayes,
but how faithful is God, who seeing us falling into the Seas of wrath, sends to awaken us out of our sleep, to tell us of our evil ways,
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and to reclaim, and bring us back.
and to reclaim, and bring us back.
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That God hath ordained and set up the Office of the Ministry under that solemn and dreadful charge,
That God hath ordained and Set up the Office of the Ministry under that solemn and dreadful charge,
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As they will answer it in the great day, If they will not bring the guilt of the blood of souls upon their own heads, to tell sinners of their wayes,
As they will answer it in the great day, If they will not bring the guilt of the blood of Souls upon their own Heads, to tell Sinners of their ways,
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and give them seasonable and constant warning; herein is the Faithfulness of God, and his great Goodness wondrously exalted. Ʋse III. Learn hence to account a plain-dealing Ministry to be of God, however they cross our corruptions:
and give them seasonable and constant warning; herein is the Faithfulness of God, and his great goodness wondrously exalted. Ʋse III. Learn hence to account a plain-dealing Ministry to be of God, however they cross our corruptions:
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if any in the world are indeed sent of God to us, then surely those, who laying aside all selfends and worldly interests, lay themselves open to the hatred and persecution of the world, hazard to lose our love and good will, to be evil spoken of, to suffer want,
if any in the world Are indeed sent of God to us, then surely those, who laying aside all selfends and worldly interests, lay themselves open to the hatred and persecution of the world, hazard to loose our love and good will, to be evil spoken of, to suffer want,
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and hard usage among us, rath then be silent in an evil day;
and hard usage among us, rath then be silent in an evil day;
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rather then hold their peace, and let us alone in our sins, or palliate and dissemble with us in the Cause of God and our own souls.
rather then hold their peace, and let us alone in our Sins, or palliate and dissemble with us in the Cause of God and our own Souls.
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Pray to God that you may alwayes have and enjoy such Ministers, and that he would put this Spirit into his Ambassadors.
prey to God that you may always have and enjoy such Ministers, and that he would put this Spirit into his ambassadors.
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The morning cometh, and also the night ] Here the Prophet answers them according to their particular enquiry about the success. In which observe 1. A Concession;The morning comes, and also the night ] Here the Prophet answers them according to their particular enquiry about the success. In which observe 1. A Concession;
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The morning cometh: It is true indeed, you do for the present enjoy a season of prosperity,The morning comes: It is true indeed, you do for the present enjoy a season of Prosperity,
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though evil have been denounced against you; and it cometh still, i. e. you have still a short season behinde of day. 2. A Warning; and also the night: i. e.
though evil have been denounced against you; and it comes still, i. e. you have still a short season behind of day. 2. A Warning; and also the night: i. e.
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as you have your morning, so assure your selves you shall have your night; think not,
as you have your morning, so assure your selves you shall have your night; think not,
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nor deceive your selves into such a foolish hope, as to promise your selves you shall never see adversity,
nor deceive your selves into such a foolish hope, as to promise your selves you shall never see adversity,
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because you now live at ease and prosper. 3. The words carry in them the face of an Argument:
Because you now live At ease and prosper. 3. The words carry in them the face of an Argument:
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he compares their condition to a Natural day, in which there are two constituting parts, viz. Day and Night, light and darkness, which naturally follow one upon another:
he compares their condition to a Natural day, in which there Are two constituting parts, viz. Day and Night, Light and darkness, which naturally follow one upon Another:
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the day of the people of God usually (as the Natural day) begins with darkness, and ends in light; the wickeds day begins with morning, but shall end with night. Hence if they look for night to follow the clearest day ▪ why do they dream as if sorrow could not come in the room of their present pleasure and delight? Hence
the day of the people of God usually (as the Natural day) begins with darkness, and ends in Light; the wickeds day begins with morning, but shall end with night. Hence if they look for night to follow the Clearest day ▪ why do they dream as if sorrow could not come in the room of their present pleasure and delight? Hence
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Doct. 1. God may afford a sinning people; a people designed for wrath, a long morning of prosperity.
Doct. 1. God may afford a sinning people; a people designed for wrath, a long morning of Prosperity.
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Edoms Morning cometh, endureth a great while:Edoms Morning comes, Endureth a great while:
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God thus spared the Am•rites an hundred and fourty years, bare with the old World an hundred and twenty.
God thus spared the Am•rites an hundred and fourty Years, bore with the old World an hundred and twenty.
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Reas. 1. Because this is the day of Gods forbearance:Reas. 1. Because this is the day of God's forbearance:
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God is perfectly just, and he shall be known to be so in the day of vengeance,
God is perfectly just, and he shall be known to be so in the day of vengeance,
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when the great Assizes shall be set, and he shall render unto every one according to their works;
when the great Assizes shall be Set, and he shall render unto every one according to their works;
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but mean while he hath a day of mercy, wherein (without any infringement to his Justice and Holiness) he moderates the Sentence past upon sinners,
but mean while he hath a day of mercy, wherein (without any infringement to his justice and Holiness) he moderates the Sentence passed upon Sinners,
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and delayes the fu•l execution of it, mean-while conferring much of his goodness upon them.
and delays the fu•l execution of it, meanwhile conferring much of his Goodness upon them.
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Now the season of the shine of this Attribute of Mercy, appearing in his Clemency and Benignity, is properly here in this world:
Now the season of the shine of this Attribute of Mercy, appearing in his Clemency and Benignity, is properly Here in this world:
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God will have the glory of all his Attributes shine out and appear in his Efficiency; now there is no room for,
God will have the glory of all his Attributes shine out and appear in his Efficiency; now there is no room for,
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nor knowledge of his Patience, Long-sufferance, and Goodness in Hell, where the Cup of Wrath is without mixture:
nor knowledge of his Patience, Long-sufferance, and goodness in Hell, where the Cup of Wrath is without mixture:
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God therefore now makes it appear in the vessels of wrath fitted to destruction, Rom. 9. 22.
God Therefore now makes it appear in the vessels of wrath fitted to destruction, Rom. 9. 22.
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Reas. 2. Because God hath in his Decrees, not onely laid men out for punishment,Reas. 2. Because God hath in his Decrees, not only laid men out for punishment,
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but for their measure and degrees of punishment, which they come to by the height of their sin,
but for their measure and Degrees of punishment, which they come to by the height of their since,
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and by the number of Mercies abused:
and by the number of mercies abused:
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this is an awful, but an undeniable Truth, That God hath not onely designed such sinners to destruction,
this is an awful, but an undeniable Truth, That God hath not only designed such Sinners to destruction,
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but hath allotted them their place in Hell;
but hath allotted them their place in Hell;
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Judas is gone to his place: there is a Hell more and less tolerable, Mat. 11. 15. as also that men come to this, by their abusing and misimproving of mercies, Rom. 2. 5. hence therefore sinners must have such a time of Patience,Judas is gone to his place: there is a Hell more and less tolerable, Mathew 11. 15. as also that men come to this, by their abusing and Misimproving of Mercies, Rom. 2. 5. hence Therefore Sinners must have such a time of Patience,
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so many Mercies, &c. beyond which, as they shall not be spared, so before which they shall not be disturbed,
so many mercies, etc. beyond which, as they shall not be spared, so before which they shall not be disturbed,
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but set alone till their measure be fulfilled; till they are ripe, and fully fitted to destruction, Gen. 15. 16. Ʋse I.
but Set alone till their measure be fulfilled; till they Are ripe, and Fully fitted to destruction, Gen. 15. 16. Ʋse I.
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Learn hence, that outward prosperity is no sure token of Gods special favour, Eccles. 9. 2. a person or people may have and enjoy the worlds abundance,
Learn hence, that outward Prosperity is no sure token of God's special favour, Eccles. 9. 2. a person or people may have and enjoy the world's abundance,
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and over flow in the outward things of this life, and yet be the hated of God, such whom God tu•ns like Oxen into a rich Pasture, where they may be fa••ed up for the s••ughterhouse of Hell: reckon not therefore upon this.
and over flow in the outward things of this life, and yet be the hated of God, such whom God tu•ns like Oxen into a rich Pasture, where they may be fa••ed up for the s••ughterhouse of Hell: reckon not Therefore upon this.
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Have any of you escaped the common Calamities which God hath b•en b•i•ging upon this Land? do not sooth up your selves with this,
Have any of you escaped the Common Calamities which God hath b•en b•i•ging upon this Land? do not sooth up your selves with this,
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and please your selves into an opinion that God loves you ever the better;
and please your selves into an opinion that God loves you ever the better;
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a dear childe of God may be under the most sever chastenings, 〈 ◊ 〉 thou that art not chastised mayest be a ba•tard.
a dear child of God may be under the most sever chastenings, 〈 ◊ 〉 thou that art not chastised Mayest be a ba•tard.
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Ʋse II. This may call us all to a serious and solemn Examination of our selves, what use we have made of those many dayes of prosperity which we have had:Ʋse II This may call us all to a serious and solemn Examination of our selves, what use we have made of those many days of Prosperity which we have had:
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it is not enough that we have had them, but how have we improved them. Know it, the day of Reckoning is coming, and then an account will be taken,
it is not enough that we have had them, but how have we improved them. Know it, the day of Reckoning is coming, and then an account will be taken,
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when the more any have received, the more they will have to answer for.
when the more any have received, the more they will have to answer for.
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We have been a people wonderfully favoured by the Lord, but let not this make us secure;
We have been a people wonderfully favoured by the Lord, but let not this make us secure;
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who knows but we have turned Gods great Mercies into great Curses by abusing of them:
who knows but we have turned God's great mercies into great Curses by abusing of them:
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'tis time then (now God is coming to recover his Mercies out of our hands) to ask our own hearts,
it's time then (now God is coming to recover his mercies out of our hands) to ask our own hearts,
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whether we have not highly abused, yea so that if Repentance prevent not, to our final destruction.
whither we have not highly abused, yea so that if Repentance prevent not, to our final destruction.
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Doct. 2. A people in the very height of outward prosperity, may be very near to ruine and destruction.
Doct. 2. A people in the very height of outward Prosperity, may be very near to ruin and destruction.
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The Prophet speaks here quick, as of sudden Changes, The morning comes, also the night;
The Prophet speaks Here quick, as of sudden Changes, The morning comes, also the night;
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intimating, as if there should be no long distance between their morning and night, as if it should be a short morning, a day soon changed into night.
intimating, as if there should be no long distance between their morning and night, as if it should be a short morning, a day soon changed into night.
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You remember how it was with the Old World, and with Sodom, who were taken in the height of their pleasures, in the top of their prosperity,
You Remember how it was with the Old World, and with Sodom, who were taken in the height of their pleasures, in the top of their Prosperity,
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and suddenly brought to a final end, and fearful desolation;
and suddenly brought to a final end, and fearful desolation;
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and our Saviour Christ speaks of such times in the dayes of the Gospel, Luke 17. 26, &c.
and our Saviour christ speaks of such times in the days of the Gospel, Lycia 17. 26, etc.
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Reas. 1. Because such dayes ripen men faster for destruction, Rom. 9. 22. the more men have,Reas. 1. Because such days ripen men faster for destruction, Rom. 9. 22. the more men have,
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and abuse, the deeper they run into Gods debt-book, the larger accounts they have: the better the Pasture is, the sooner the Ox is fat;
and abuse, the Deeper they run into God's debt-book, the larger accounts they have: the better the Pasture is, the sooner the Ox is fat;
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now you know the Ox is not taken from his Pasture, till such time as the day of slaughter comes,
now you know the Ox is not taken from his Pasture, till such time as the day of slaughter comes,
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hence God takes men in their height, and makes them come down wonderfully.
hence God Takes men in their height, and makes them come down wonderfully.
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Reas. 2. From the nature of Patience, which as it can bear and endure a great deal,Reas. 2. From the nature of Patience, which as it can bear and endure a great deal,
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and a long while, so when it once comes to be worn out, and provoked, breaks forth into a most sudden and di•eful flame:
and a long while, so when it once comes to be worn out, and provoked, breaks forth into a most sudden and di•eful flame:
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Laesa patientia fit furor; Jer. 4. 4. That anger which is not suddenly and speedily stirred up,Laesa patientia fit Furor; Jer. 4. 4. That anger which is not suddenly and speedily stirred up,
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when kindled is most furious and unappeaseable.
when kindled is most furious and unappeasable.
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Reas. 3. From the nature of sin, which the more goodness of God it enjoyes, the more it heightens it self into boldness and violence:Reas. 3. From the nature of since, which the more Goodness of God it enjoys, the more it heightens it self into boldness and violence:
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Sodoms fulness (which called to glorifie God) was an occasion of the crying sins that were among them;Sodom's fullness (which called to Glorify God) was an occasion of the crying Sins that were among them;
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hence they pull down wrath, and there is no remedy.
hence they pull down wrath, and there is no remedy.
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Ʋse. This may convince us of a great deal of the Goodness and rich Mercy of God expressed to us-ward in this very thing, in that he hath not brought our Calamity and Desolation on us all at once,Ʋse. This may convince us of a great deal of the goodness and rich Mercy of God expressed to usward in this very thing, in that he hath not brought our Calamity and Desolation on us all At once,
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but hath come by degrees, he hath not dealt with us as with Sodom, whose desolation came in a day, sudden as a Whirlwind;
but hath come by Degrees, he hath not dealt with us as with Sodom, whose desolation Come in a day, sudden as a Whirlwind;
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whose morning was fair and clear, who saw the Sun shine upon them, the same day wherein they were overwhelmed with a storm of Fire and Brimstone.
whose morning was fair and clear, who saw the Sun shine upon them, the same day wherein they were overwhelmed with a storm of Fire and Brimstone.
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Our Sun hath been obscured, our day brought to the twilight, before sudden and thick darkness:
Our Sun hath been obscured, our day brought to the twilight, before sudden and thick darkness:
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these are tokens of Gods long suffering and great favour towards us; hereby God gives us further warning, and more space to repent.
these Are tokens of God's long suffering and great favour towards us; hereby God gives us further warning, and more Molle to Repent.
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Oh let us then make this use of it;
O let us then make this use of it;
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God shews by this that he is willing to be stopt in his way, to accept the s•c•ifices of an humble spirit.
God shows by this that he is willing to be stopped in his Way, to accept the s•c•ifices of an humble Spirit.
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Doct 3. God would have us in the Morning to think of Night.
Doct 3. God would have us in the Morning to think of Night.
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Whiles times of peace and plenty continue, God would that we bethink our selves of a change, Eccles. 11. 8. God would have these Edomites to consider that Night would come after their Morning was over.
While times of peace and plenty continue, God would that we bethink our selves of a change, Eccles. 11. 8. God would have these Edomites to Consider that Night would come After their Morning was over.
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Reas. From the sutableness and seasonableness of these thoughts at such a time. 1. The serious consideration of it may be a means to prevent it:Reas. From the suitableness and seasonableness of these thoughts At such a time. 1. The serious consideration of it may be a means to prevent it:
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by removing the Cause, the Effect ceaseth, God brings sorrow for sin, Repentance stops him in his course, and brings back his favour.
by removing the Cause, the Effect ceases, God brings sorrow for since, Repentance stops him in his course, and brings back his favour.
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A wise and holy improvement of the day of Gods goodness and favour, causeth the Sun to stand still in our Firmament,
A wise and holy improvement of the day of God's Goodness and favour, Causes the Sun to stand still in our Firmament,
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and the day of prosperity to last:
and the day of Prosperity to last:
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but the sinful abuse of it hastens the setting of our Sun, and coming of the black and dark night;
but the sinful abuse of it hastens the setting of our Sun, and coming of the black and dark night;
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now to think of this beforehand, affords us a solemn and awakening Motive carefully to improve our time of visitation, whereby we may enjoy a blessed lengthening out of our tranquillity.
now to think of this beforehand, affords us a solemn and awakening Motive carefully to improve our time of Visitation, whereby we may enjoy a blessed lengthening out of our tranquillity.
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2. The due improving of these thoughts may be a means to fit us for the Night: Fore-warned (as we say) and fore-armed;
2. The due improving of these thoughts may be a means to fit us for the Night: Forewarned (as we say) and Forearmed;
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the expectation of storms and tempests, drives persons to seek a seasonable shelter and hiding-place from the wind and rain:
the expectation of storms and tempests, drives Persons to seek a seasonable shelter and hiding-place from the wind and rain:
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this makes serious souls prepare to meet with their God.
this makes serious Souls prepare to meet with their God.
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They that never think nor consider o• a change, never think of being emptied from vessel to vessel, are like fishes taken in •n evil 〈 ◊ 〉, are horribly unprepared;
They that never think nor Consider o• a change, never think of being emptied from vessel to vessel, Are like Fish taken in •n evil 〈 ◊ 〉, Are horribly unprepared;
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but the serious expectation of dayes of Calamity, will drive us (if any thing) to make our peace with God, to take up our sh••er under the wings of the Lord Jesus Christ, that the evil of these evils overtake us not.
but the serious expectation of days of Calamity, will drive us (if any thing) to make our peace with God, to take up our sh••er under the wings of the Lord jesus christ, that the evil of these evils overtake us not.
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3. These thoughts will make us wise to improve our morning to the best advantage:
3. These thoughts will make us wise to improve our morning to the best advantage:
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when we see night coming, and a great deal before us to do, this doubles our diligence,
when we see night coming, and a great deal before us to do, this doubles our diligence,
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whiles many times we idle away much of the day, as long as we think it a great while to night;
while many times we idle away much of the day, as long as we think it a great while to night;
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as long as we apprehend the Sun to be in its height, we sleep, but when it is near setting, then we redeem the time.
as long as we apprehend the Sun to be in its height, we sleep, but when it is near setting, then we Redeem the time.
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Oh how laborious Christians should we be, how sedulous in the work of God, if we did but carry along with us in our mindes the thoughts of the evil day, did we but with a cautious expectation every day look for a change! Ʋse I.
O how laborious Christians should we be, how sedulous in the work of God, if we did but carry along with us in our minds the thoughts of the evil day, did we but with a cautious expectation every day look for a change! Ʋse I.
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See here how grievously they provoke God, who in the day of their prosperity minde nothing but their ease and pleasure ▪ Amos 6. 1 — it is an iniquity which God cannot bear, as follows in the sequel:
See Here how grievously they provoke God, who in the day of their Prosperity mind nothing but their ease and pleasure ▪ Amos 6. 1 — it is an iniquity which God cannot bear, as follows in the sequel:
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it is a note of a wicked man, when he enjoyes the favour of God, to do nothing but spend his dayes in mirth;
it is a note of a wicked man, when he enjoys the favour of God, to do nothing but spend his days in mirth;
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there are the afflictions of Joseph to minde, yea also and our own change to minde:
there Are the afflictions of Joseph to mind, yea also and our own change to mind:
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what was the ground of Jerusal•ms destruction but this? Lam. 1. 9. Ʋse II. This may be for Direction to us, what use to make of the consideration and fore-thoughts of the night of Trouble, in a few things:
what was the ground of Jerusal•ms destruction but this? Lam. 1. 9. Ʋse II This may be for Direction to us, what use to make of the consideration and forethoughts of the night of Trouble, in a few things:
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First, Consider what just reason we have to expect a night, a change, more sorrows still; viz.
First, Consider what just reason we have to expect a night, a change, more sorrows still; viz.
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1. The grievous loss of precious time in the best.
1. The grievous loss of precious time in the best.
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Oh how much of our time here have we wasted away, aliud agendo, in that which profits not.
O how much of our time Here have we wasted away, Aliud Agendo, in that which profits not.
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None in the world ever enjoyed a happier advantage to serv• God in, then we have done for so long a season in this Wilderness, wherein we have enjoyed peace,
None in the world ever enjoyed a Happier advantage to serv• God in, then we have done for so long a season in this Wilderness, wherein we have enjoyed peace,
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and the liberties of the Gospel, liberty to be as good as we will, and all encouragements to serve God;
and the Liberties of the Gospel, liberty to be as good as we will, and all encouragements to serve God;
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but oh how much have we been wasting away unprofitably, in Contentions, and busie Wranglings about matters of an inferious consideration, about our worldly Cares and Perplexities, &c. We have used but little care to redeem those precious hours from those encomp•ssing vanities which beset us.
but o how much have we been wasting away unprofitably, in Contentions, and busy Wranglings about matters of an inferious consideration, about our worldly Cares and Perplexities, etc. We have used but little care to Redeem those precious hours from those encomp•ssing vanities which beset us.
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2. Hainous provocations of Gods wrath in many, which may make God say of us as of Israel, that we press him as a Cart is pressed with the sh•aves.
2. Heinous provocations of God's wrath in many, which may make God say of us as of Israel, that we press him as a Cart is pressed with the sh•aves.
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Oh how many crying sins have been •ound among us? Should God come and plead with us, (and indeed so he doth,
O how many crying Sins have been •ound among us? Should God come and plead with us, (and indeed so he does,
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and hath been pleading with us a great while) and reade over to u• • Bill o• our several Items, how few need he leave out of those drawn up against Jerusalem, in that heavy Accusation recorded Ezek. 22. 14. I need not mention in particular, Crying sins have been found,
and hath been pleading with us a great while) and read over to u• • Bill o• our several Items, how few need he leave out of those drawn up against Jerusalem, in that heavy Accusation recorded Ezekiel 22. 14. I need not mention in particular, Crying Sins have been found,
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and are prevailing, and shall not God visit for these things? will he not be avenged on such a people, who promised,
and Are prevailing, and shall not God visit for these things? will he not be avenged on such a people, who promised,
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and gave him hopes of •••ter things? Secondly, Consider what Warnings God hath given us.
and gave him hope's of •••ter things? Secondly, Consider what Warnings God hath given us.
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1. In the Ministry: Hath it not been the voice of God in the mo•th of all his Prophets, hath there not been a full and universal consent of all Gods Messengers, that God hath a Contr•versie with 〈 ◊ 〉 people,
1. In the Ministry: Hath it not been the voice of God in the mo•th of all his prophets, hath there not been a full and universal consent of all God's Messengers, that God hath a Contr•versie with 〈 ◊ 〉 people,
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and cannot be silent? How long hath this been a Conclusion, and they have been faithful to discharge their duty,and cannot be silent? How long hath this been a Conclusion, and they have been faithful to discharge their duty,
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and acquit their Consciences on this account by declaring it:
and acquit their Consciences on this account by declaring it:
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this we have heard often proclaimed, and by sound demonstration cleared t• us, but we have made too light of that, Ministers must say something to keep up their credit,
this we have herd often proclaimed, and by found demonstration cleared t• us, but we have made too Light of that, Ministers must say something to keep up their credit,
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and keep the people in awe. And therefore
and keep the people in awe. And Therefore
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2. God hath warned us in his Providences, that so he might make us believe his Word in the mouth of his Messengers:
2. God hath warned us in his Providences, that so he might make us believe his Word in the Mouth of his Messengers:
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and that no• only by many Signs and Prognosticks, usual for erunners of calamitous times, but also by the Vaunt-C••rriers of his Army of Judgements ▪ beginnings of sorrows;
and that no• only by many Signs and Prognostics, usual for erunners of calamitous times, but also by the Vaunt-C••rriers of his Army of Judgments ▪ beginnings of sorrows;
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many have been the sad and awakening Providences of these latter years, he is a stranger in our Israel who is unacquainted therewithall.
many have been the sad and awakening Providences of these latter Years, he is a stranger in our Israel who is unacquainted therewithal.
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If we will not credit the Word, y•• let us believe the Rod;
If we will not credit the Word, y•• let us believe the Rod;
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if in the Morning we have been easily del••ed into false and vain hopes, to think it would never be Night, yet one would think,
if in the Morning we have been Easily del••ed into false and vain hope's, to think it would never be Night, yet one would think,
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when the Sun seems to be setting in our Horizon, and the dus•• of the Evening is coming upon us, we should now be ready to give credit to it,
when the Sun seems to be setting in our Horizon, and the dus•• of the Evening is coming upon us, we should now be ready to give credit to it,
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unless we are fallen into a Lethargi•, and dead sleep o• Security. 3. Now let us bethink our selves how it may be prevented:
unless we Are fallen into a Lethargi•, and dead sleep o• Security. 3. Now let us bethink our selves how it may be prevented:
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to what •nd should we be warned, but that we might endeavour to preven• and escape the drinking the dregs of this Cup, whereof we have been already made to sip?
to what •nd should we be warned, but that we might endeavour to preven• and escape the drinking the dregs of this Cup, whereof we have been already made to sip?
p-acp r-crq n1 vmd pns12 vbi vvn, cc-acp cst pns12 vmd vvi p-acp n1 cc vvi dt vvg dt n2 pp-f d n1, c-crq pns12 vhb vbn av vvn pc-acp vvi?
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1. Believe that God is yet willing to be stop•, he shews how un〈 … 〉 be is to afflict,
1. Believe that God is yet willing to be stop•, he shows how un〈 … 〉 be is to afflict,
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and therefore is ready to be stayed.
and Therefore is ready to be stayed.
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God loves to be hindred in these proceedings, he himself looks to see if there be any to stand in the gap,
God loves to be hindered in these proceedings, he himself looks to see if there be any to stand in the gap,
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and make up the brea•h, and he is gri•ved when •e •an finde none: this is encouragement;and make up the brea•h, and he is gri•ved when •e •an find none: this is encouragement;
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The God of Israel is a mercif•• God, and will be ready to ex•end that mercy to us, notwithstanding any advantage he hath in his hand against us:The God of Israel is a mercif•• God, and will be ready to ex•end that mercy to us, notwithstanding any advantage he hath in his hand against us:
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he therefore (when in the midst of Judgements) swears, that he delights not in the sinners death, and calls upon them to return to him, Ez•k. 36 11. 2. Improve the means of prevention that are appointed by God:
he Therefore (when in the midst of Judgments) swears, that he delights not in the Sinners death, and calls upon them to return to him, Ez•k. 36 11. 2. Improve the means of prevention that Are appointed by God:
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as there is a possibility of stopping the process of Gods wrath, so there is but one onely way whereby it can be done,
as there is a possibility of stopping the process of God's wrath, so there is but one only Way whereby it can be done,
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and that is by returning by a thorow Repentance, by a confessing and forsaking those sins that pull down wrath;
and that is by returning by a thorough Repentance, by a confessing and forsaking those Sins that pull down wrath;
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we must confess, that he may be acknowledged Just ▪ we must forsake, because the Cause must be taken away before the Effect cease.
we must confess, that he may be acknowledged Just ▪ we must forsake, Because the Cause must be taken away before the Effect cease.
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4. Prepare that if the Night come you may make advantage of it for your good:
4. Prepare that if the Night come you may make advantage of it for your good:
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though the Night hath many sad disadvantages, yet it hath its advantages too;
though the Night hath many sad disadvantages, yet it hath its advantages too;
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though it pay the sluggard with shame, yet to him that hath done his work, 'tis sweet, and helps his rest:
though it pay the sluggard with shame, yet to him that hath done his work, it's sweet, and helps his rest:
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if it finde you in a way of righteousness, it can do you no hurt, it shall do you a great deal of good.
if it find you in a Way of righteousness, it can do you no hurt, it shall do you a great deal of good.
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Oh prepare, get your sins p•rdoned and done away, if the guilt of these remain, they will interpose as a thick and dismall Cloud, between the light of Gods countenance and your souls,
O prepare, get your Sins p•rdoned and done away, if the guilt of these remain, they will interpose as a thick and dismal Cloud, between the Light of God's countenance and your Souls,
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then it will be a black and dark night indeed:
then it will be a black and dark night indeed:
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get into Christ, make him your shelter and rock, he is a sure refuge, and the tempest cannot break through him to do you any harm,
get into christ, make him your shelter and rock, he is a sure refuge, and the tempest cannot break through him to do you any harm,
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though it should bear down, and wash away the •lay house of your earthly tabernacle, yet it cannot keep you from,
though it should bear down, and wash away the •lay house of your earthly tabernacle, yet it cannot keep you from,
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but will hasten you to a more speedy possession of your Eternal Mansion, your house of rest, whose builder and maker is God.
but will hasten you to a more speedy possession of your Eternal Mansion, your house of rest, whose builder and maker is God.
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If ye will enquire, enquire ye: If you will inquire, inquire you:
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] The Prophet having answered their Question about the Events of Providence, and confirmed his forewarnings, by taking off the objection from present prosperity,
] The Prophet having answered their Question about the Events of Providence, and confirmed his forewarnings, by taking off the objection from present Prosperity,
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and ascertained them of the hastening of their Calamity;
and ascertained them of the hastening of their Calamity;
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being desirous to prevent their utter desolation, addes a word of serious advice to them from God, wherein he tacitly reproves the hypocrisie of their former inquisitiveness,
being desirous to prevent their utter desolation, adds a word of serious Advice to them from God, wherein he tacitly reproves the hypocrisy of their former inquisitiveness,
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and calls up to sincerity in their enquiring ▪ Hence ▪ D•ct. 1. Hypocritical service is in God• account no service.
and calls up to sincerity in their inquiring ▪ Hence ▪ D•ct. 1. Hypocritical service is in God• account no service.
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Edom makes a seeming enquiry, but they did it not in earnest; hence the Prophet speaks of it as no enquiry at all.Edom makes a seeming enquiry, but they did it not in earnest; hence the Prophet speaks of it as no enquiry At all.
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The Jews fasted much, and were angry that God did not answer them, that their affliction still remained on them;
The jews fasted much, and were angry that God did not answer them, that their affliction still remained on them;
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God tells them he looked upon it as no Fast, Isai, 58. 3. Reas. is, B•cause it
God tells them he looked upon it as no Fast, Isaiah, 58. 3. Reas. is, B•cause it
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1. Comes not from a right principle; Grace, which onely can do any thing acceptably to God:
1. Comes not from a right principle; Grace, which only can do any thing acceptably to God:
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where there is not this, the Sacrifice is an abomination.
where there is not this, the Sacrifice is an abomination.
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That which hath the matter of visible service in it, is looked upon as the greatest sin, Isa. 66 2. 2. Is not done in a right manner, viz. Sincerity of heart.
That which hath the matter of visible service in it, is looked upon as the greatest since, Isaiah 66 2. 2. Is not done in a right manner, viz. Sincerity of heart.
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God requires the heart in every service, for that commands all the faculties, and what way that goes, thither indeed all aim;
God requires the heart in every service, for that commands all the faculties, and what Way that Goes, thither indeed all aim;
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hence the complaint is, Their heart was not upright toward God. 3. Neither doth it aim at the right end, viz. the glory of God:
hence the complaint is, Their heart was not upright towards God. 3. Neither does it aim At the right end, viz. the glory of God:
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this is the end of all true service, to bring glory to our Maker, and if this be not our aim and end, God is not indeed served in it.
this is the end of all true service, to bring glory to our Maker, and if this be not our aim and end, God is not indeed served in it.
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Now every hypocritical service wants all these ingredients, and therefore is not a serving of God,
Now every hypocritical service Wants all these ingredients, and Therefore is not a serving of God,
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hence no wonder if he do not accept it.
hence no wonder if he do not accept it.
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Ʋse. This may be for Tryal, to see whether our services and enquiries have not been hypocritical,Ʋse. This may be for Trial, to see whither our services and Enquiries have not been hypocritical,
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whether or no we have not drawn near to God with our lips, whiles our hearts have been far from him:
whither or not we have not drawn near to God with our lips, while our hearts have been Far from him:
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Surely there is great reason why we should make such an enquiry as this is, if we consider what effect• have followed upon our fastings.
Surely there is great reason why we should make such an enquiry as this is, if we Consider what effect• have followed upon our Fastings.
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1. How little fruit of Reformation hath there been on our part:
1. How little fruit of Reformation hath there been on our part:
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what one thing hath there been amended? what publick sin hath been reclaimed? is there ever the less vanity, pride, profaneness, oppression, contention? or do not these and the like evils seem rather to increase and grow more after all? and is not this a note of hypocrisie, to confess,
what one thing hath there been amended? what public since hath been reclaimed? is there ever the less vanity, pride, profaneness, oppression, contention? or do not these and the like evils seem rather to increase and grow more After all? and is not this a note of hypocrisy, to confess,
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and seem to bewail, and yet not to amend, but grow worse? 2. Wherein hath there been a removal of the Rod on Gods part:
and seem to bewail, and yet not to amend, but grow Worse? 2. Wherein hath there been a removal of the Rod on God's part:
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do not our calamities seem to increase, and the stroke to be more and more heavy? we lost many Instruments of the glory of God,
do not our calamities seem to increase, and the stroke to be more and more heavy? we lost many Instruments of the glory of God,
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and suffered many bodily Calamities, and Blastings of our labours, and we have fasted; but his anger is not turned a•ay, but his hand is stretched out still;
and suffered many bodily Calamities, and Blastings of our labours, and we have fasted; but his anger is not turned a•ay, but his hand is stretched out still;
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yea more varieties of sorrows are heaped upon us: we may therefore well examine our own hearts, what is the reason of all this,
yea more varieties of sorrows Are heaped upon us: we may Therefore well examine our own hearts, what is the reason of all this,
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unless we have no• yet indeed turned to him who smote us, th• Lord our God.
unless we have no• yet indeed turned to him who smote us, th• Lord our God.
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Doct. 2. Whatsoever pretence we make, yet God knows with what hear• •• come to him, to ask counsel and direction from him.
Doct. 2. Whatsoever pretence we make, yet God knows with what hear• •• come to him, to ask counsel and direction from him.
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The I•um a•t seem earnest and urgent, but yet the Lord tells them that they make •one ( i. e. no acceptable) enq•ity.
The I•um a•t seem earnest and urgent, but yet the Lord tells them that they make •one (i. e. no acceptable) enq•ity.
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Reas. From his Omniscience, Psal. 94. 8. Heb. 4. 13. he is the heart maker,Reas. From his Omniscience, Psalm 94. 8. Hebrew 4. 13. he is the heart maker,
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and therefore hath the power of discerning the heart, and all the motions and turnings of it;
and Therefore hath the power of discerning the heart, and all the motions and turnings of it;
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all the •ooks and corners of it are open:
all the •ooks and corners of it Are open:
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it is so full of deceitfulness, that we cannot know it throughly, but he perfectly and exactly views, and discerns it;
it is so full of deceitfulness, that we cannot know it thoroughly, but he perfectly and exactly views, and discerns it;
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if he did not know the secre•s of our hearts, if any thing were hid from him, he were not God.
if he did not know the secre•s of our hearts, if any thing were hid from him, he were not God.
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Ʋse. Learn hence that you cannot deceive God, man you may put off with fine words and fair pretences, but not so God:Ʋse. Learn hence that you cannot deceive God, man you may put off with fine words and fair pretences, but not so God:
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hath not God made it to appear that he will not be mocked by us? we have offered up to him hypocritical services,
hath not God made it to appear that he will not be mocked by us? we have offered up to him hypocritical services,
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and accordingly we have been p•id:
and accordingly we have been p•id:
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we come with an Idol in our heart, and he hath answered us according to our Idol.
we come with an Idol in our heart, and he hath answered us according to our Idol.
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Let us then look to our selves, and beware how we com• before him, with what heart we come into his presence:
Let us then look to our selves, and beware how we com• before him, with what heart we come into his presence:
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know it, if we sow wind, we shall reap the east-wind;
know it, if we sow wind, we shall reap the East wind;
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we may think to deceive and put him off with ou• mock••ies, but he observes and takes notice even of those thoughts,
we may think to deceive and put him off with ou• mock••ies, but he observes and Takes notice even of those thoughts,
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and will make us to see and feel that he is d•spleased with them:
and will make us to see and feel that he is d•spleased with them:
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Bring then no more vain •blations, offer •p no more heartless sacrifices to him, but come loathing our selves, taking the true sh•me of our sins,Bring then no more vain •blations, offer •p no more heartless Sacrifices to him, but come loathing our selves, taking the true sh•me of our Sins,
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and with a real desire to be rid of them, and we shall be accepted. Doct. 3. Those that would be instructed by God, in the gr••nds of his quarrel,
and with a real desire to be rid of them, and we shall be accepted. Doct. 3. Those that would be instructed by God, in the gr••nds of his quarrel,
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and means of restitution, must enquire in good earnest. and means of restitution, must inquire in good earnest.
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God loves not this hypocrisie, and if we bring it, he will answer accordingly, Ezek. 14 4. God may indeed answer those that enquire in hypocrisie,
God loves not this hypocrisy, and if we bring it, he will answer accordingly, Ezekiel 14 4. God may indeed answer those that inquire in hypocrisy,
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but it is an unwelcome answer he gives them, viz. a confirmation, and a ratifying of his Threatnings,
but it is an unwelcome answer he gives them, viz. a confirmation, and a ratifying of his Threatenings,
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and an ass•rance of ••e fulfilling of them:
and an ass•rance of ••e fulfilling of them:
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All the news that Edom hea•s, is, That their Night shall come on them, the evil determined shall be brought to pass against them:
All the news that Edom hea•s, is, That their Night shall come on them, the evil determined shall be brought to pass against them:
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bu• God gives an answer of peace onely to those that enquire in sincerity.
bu• God gives an answer of peace only to those that inquire in sincerity.
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R••s. 1. Because this hypocrisie is one great reason of the conti•uation of Gods ▪ anger,R••s. 1. Because this hypocrisy is one great reason of the conti•uation of God's ▪ anger,
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and therefore must •• 〈 ◊ 〉 before God w•l ▪ •ccept of •s when we 〈 ◊ 〉 to enquire of him ▪ Isa. •• ▪ •, •• ▪ they had sinned, and God had afflicted;
and Therefore must •• 〈 ◊ 〉 before God w•l ▪ •ccept of •s when we 〈 ◊ 〉 to inquire of him ▪ Isaiah •• ▪ •, •• ▪ they had sinned, and God had afflicted;
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they had fasted, and God had added to their affliction, and they now would know a reason of this:
they had fasted, and God had added to their affliction, and they now would know a reason of this:
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why, the iniquity of their fasting procured them this;
why, the iniquity of their fasting procured them this;
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Is this such a Fast as I have required? hence God direct• them how to fast aright, in the s•quel.Is this such a Fast as I have required? hence God direct• them how to fast aright, in the s•quel.
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J•dah had been full of visible services, but God was wrath, Isa. 1. he tells them how they should come and reason out the •ase with him,J•dah had been full of visible services, but God was wrath, Isaiah 1. he tells them how they should come and reason out the •ase with him,
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and enjoy pardon and mercy at his hands, ver. 16, 17. Reas. 2. Because there can be no hope of true Reformation, where there is not sincerity in the enquiring:
and enjoy pardon and mercy At his hands, ver. 16, 17. Reas. 2. Because there can be no hope of true Reformation, where there is not sincerity in the inquiring:
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if we enquire hypocritically, we cannot intend really to repent;
if we inquire hypocritically, we cannot intend really to Repent;
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for the very first step to repentance, is a serious search and enquiry into our hearts and wayes, Lam. 3. 40. Those proud men, Jer. 4•. they come in hypocrisie, and hence when they have an answer from God, and are counselled for their good, they take up a resolution that they will not do according to the word of the Lord.
for the very First step to Repentance, is a serious search and enquiry into our hearts and ways, Lam. 3. 40. Those proud men, Jer. 4•. they come in hypocrisy, and hence when they have an answer from God, and Are counseled for their good, they take up a resolution that they will not do according to the word of the Lord.
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Ʋse I. for Tryall: Let us examine whether this be not the reason why God hath not yet made us to see,Ʋse I for Trial: Let us examine whither this be not the reason why God hath not yet made us to see,
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and be sensible of the grounds of his Contest with this poor Land. This is the great and general complaint, We have fasted and prayed, sought and enquired,
and be sensible of the grounds of his Contest with this poor Land. This is the great and general complaint, We have fasted and prayed, sought and inquired,
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but his hand is stretched out still, and he is yet pleased to hide the reason from us,
but his hand is stretched out still, and he is yet pleased to hide the reason from us,
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and not to let us know why he contendeth with us. Oh, do not charge God foolishly of injury or hard de•ling:
and not to let us know why he contendeth with us. O, do not charge God foolishly of injury or hard de•ling:
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God, though he be Soveraign, and not bound to give an account of any of his matters, yet he is a gracious God,
God, though he be Sovereign, and not bound to give an account of any of his matters, yet he is a gracious God,
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and vouchsafes to the humble soul to make a discovery of his Counsels, would we know why God hides his mind• from us;
and vouchsafes to the humble soul to make a discovery of his Counsels, would we know why God hides his mind• from us;
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look upon our selves, did we ever yet enquire in good earnest? Gods hand hath been heavy on this account upon us.
look upon our selves, did we ever yet inquire in good earnest? God's hand hath been heavy on this account upon us.
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1. In some things God hath divided the Apprehensions of his Messenger• ▪ as is too manifest and apparent;
1. In Some things God hath divided the Apprehensions of his Messenger• ▪ as is too manifest and apparent;
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and this is your t••umph, which ought to be your sorrow, for if in any point the Trumpet give a• uncertain found, yours is the suffering like to be,
and this is your t••umph, which ought to be your sorrow, for if in any point the Trumpet give a• uncertain found, yours is the suffering like to be,
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and yet this is a general out-cry, What do you expect from us? what do you think we should ••,
and yet this is a general outcry, What do you expect from us? what do you think we should ••,
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when our Ministers are not yet agreed. when our Ministers Are not yet agreed.
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Well, it is a humbling thought, but do not w•sh your •ands, and wipe your mouthes,
Well, it is a humbling Thought, but do not w•sh your •ands, and wipe your mouths,
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as if you were clean in this point, but be humbled, you may finde the roo• and cause of the affliction in your selves;
as if you were clean in this point, but be humbled, you may find the roo• and cause of the affliction in your selves;
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if you sought God in good •ar••st for your Ministers, and so prayed for them as you ought to d• ▪ a•d serio•sl• •egged of God to give them one hear• there would be a great•• c••se•t among them.
if you sought God in good •ar••st for your Ministers, and so prayed for them as you ought to d• ▪ a•d serio•sl• •egged of God to give them one hear• there would be a great•• c••se•t among them.
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2. In other things there is a general Consent and Agreement among Gods Ministers, but the people of God are divided in apprehension:
2. In other things there is a general Consent and Agreement among God's Ministers, but the people of God Are divided in apprehension:
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and hence a check in many places put to the comfortable carrying on of the Work of Reformation;
and hence a check in many places put to the comfortable carrying on of the Work of Reformation;
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some are of one minde, some of another;
Some Are of one mind, Some of Another;
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some consent with, and other dissent from the Messengers of God, and hence are ready to charge each other mutually as the causes of our Calamity:
Some consent with, and other dissent from the Messengers of God, and hence Are ready to charge each other mutually as the Causes of our Calamity:
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and what's the reason of these divisions in Reuben, but that we have enquired of God with an Idol in our hearts? We first take up Conclusions that we are in the right,
and what's the reason of these divisions in Reuben, but that we have inquired of God with an Idol in our hearts? We First take up Conclusions that we Are in the right,
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and all others out of the way that are d•fferent from us;
and all Others out of the Way that Are d•fferent from us;
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and then, with these Conclusions we go to God, and make as if we enquired of him.
and then, with these Conclusions we go to God, and make as if we inquired of him.
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3. In other things all agree as to the Theory, viz. as to many Moral Causes and Occasions, which are justly provo•ing to God to bring a Scourge upon us:
3. In other things all agree as to the Theory, viz. as to many Moral Causes and Occasions, which Are justly provo•ing to God to bring a Scourge upon us:
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Who agrees not that Pride, Profaneness, Contention, &c. are things which provoke Gods anger, and cause him to smoke against a people in the fire of his displeasure? yea, who agrees not that these sins are prevailing and increasing among us? and yet we little reform these things in our selves,
Who agrees not that Pride, Profaneness, Contention, etc. Are things which provoke God's anger, and cause him to smoke against a people in the fire of his displeasure? yea, who agrees not that these Sins Are prevailing and increasing among us? and yet we little reform these things in our selves,
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neither are we satisfied in our enquiry, but still remain querists; and why? we still enquire hypocritically:
neither Are we satisfied in our enquiry, but still remain querists; and why? we still inquire hypocritically:
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this may be matter of humiliation this day, among others let us not forget to bewail this sin in the presence of God,
this may be matter of humiliation this day, among Others let us not forget to bewail this since in the presence of God,
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and beg of him to give us grace to seek him so as we may be heard by him, and he found by us.
and beg of him to give us grace to seek him so as we may be herd by him, and he found by us.
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Ʋse II. for Exhortation: We come this day humbly to ask of God what his minde is,Ʋse II for Exhortation: We come this day humbly to ask of God what his mind is,
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why he is offended at his people, and seems to be unwilling to be pacified, and to be angry at our requests;
why he is offended At his people, and seems to be unwilling to be pacified, and to be angry At our requests;
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why, if you will enquire, enquire:
why, if you will inquire, inquire:
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if you would be satisfied, and receive an answer of peace at Gods hands, come in good earnest,
if you would be satisfied, and receive an answer of peace At God's hands, come in good earnest,
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and God shall satisfie you this day: none ever asked counsel of him with a true and sincere heart, but was satisfied.
and God shall satisfy you this day: none ever asked counsel of him with a true and sincere heart, but was satisfied.
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For your help herein by way of Direction in this great business, if you would receive help and counsell from God, then
For your help herein by Way of Direction in this great business, if you would receive help and counsel from God, then
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1. Lay down your own judgements and wills at the foot of God, there are many that bring a fore-stalled judgement,
1. Lay down your own Judgments and wills At the foot of God, there Are many that bring a forestalled judgement,
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and will (as we heard) take up their rash Conclusions, according to their o•n opinions,
and will (as we herd) take up their rash Conclusions, according to their o•n opinions,
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and resolve never to be moved from them: this provokes God to leave us up to be seduced by our own delusions.
and resolve never to be moved from them: this provokes God to leave us up to be seduced by our own delusions.
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Empty your selves therefore of your own wisdome and will, that you may be ready to entertain his.
Empty your selves Therefore of your own Wisdom and will, that you may be ready to entertain his.
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2. Make the Word of God your Rule of enquiry, make that your Light and Lamp to lead you in your search after the Causes of Gods displeasure:
2. Make the Word of God your Rule of enquiry, make that your Light and Lamp to led you in your search After the Causes of God's displeasure:
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go not by humane policy, or carnal reason, or other mens judgements and apprehensions, which are fallacious;
go not by humane policy, or carnal reason, or other men's Judgments and apprehensions, which Are fallacious;
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no, let God be true, and every man a lyar.
no, let God be true, and every man a liar.
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Compare we our selves by his Word exactly, by the Rule, and by Examples, and let Conscience be an impartial Judge,
Compare we our selves by his Word exactly, by the Rule, and by Examples, and let Conscience be an impartial Judge,
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and doubtless we shall discover more then a little. 3. Come with an humble heart, prepared to submit to whatsoever God shall discover.
and doubtless we shall discover more then a little. 3. Come with an humble heart, prepared to submit to whatsoever God shall discover.
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Consider, many things have been told you, but they have met with, and crost your corruptions,
Consider, many things have been told you, but they have met with, and crossed your corruptions,
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and so you have rejected them:
and so you have rejected them:
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a proud heart is never like to be so familiar with God as to be instructed by him, he sees such at a distance:
a proud heart is never like to be so familiar with God as to be instructed by him, he sees such At a distance:
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would you have God to teach you, submit humbly to his teaching.
would you have God to teach you, submit humbly to his teaching.
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1. If the sin •all upon you in particular, be ready to take the shame of it:
1. If the since •all upon you in particular, be ready to take the shame of it:
crd cs dt n1 vmb p-acp pn22 p-acp j, vbb j pc-acp vvi dt n1 pp-f pn31:
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if while thou art standing before God, asking him by whom ▪ and for what he is provoked? if he answer, Thou art the man, for these and those things he is provoked and offended;
if while thou art standing before God, asking him by whom ▪ and for what he is provoked? if he answer, Thou art the man, for these and those things he is provoked and offended;
cs cs pns21 vb2r vvg p-acp np1, vvg pno31 p-acp ro-crq ▪ cc p-acp r-crq pns31 vbz vvn? cs pns31 vvb, pns21 vb2r dt n1, p-acp d cc d n2 pns31 vbz vvn cc vvn;
(5) sermon (DIV1)
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why, now lay thy mouth in the dust, reply not against him.
why, now lay thy Mouth in the dust, reply not against him.
uh-crq, av vvb po21 n1 p-acp dt n1, vvb xx p-acp pno31.
(5) sermon (DIV1)
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While the sin is laid upon others, and it toucheth not us, as we conceive, o• at least onely our natural infirmities, &c. we are well pleased;
While the since is laid upon Others, and it touches not us, as we conceive, o• At least only our natural infirmities, etc. we Are well pleased;
n1 dt n1 vbz vvn p-acp n2-jn, cc pn31 vvz xx pno12, c-acp pns12 vvb, n1 p-acp ds j po12 j n2, av pns12 vbr av vvn;
(5) sermon (DIV1)
413
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but when our s•res come to be opened, rubbed and chafed, why then we kick, and fling, and rage, and grow mad.
but when our s•res come to be opened, rubbed and chafed, why then we kick, and fling, and rage, and grow mad.
cc-acp c-crq po12 n2 vvb pc-acp vbi vvn, vvn cc vvn, uh-crq av pns12 vvb, cc vvi, cc n1, cc vvb j.
(5) sermon (DIV1)
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Avoid this frame, and •ear patiently to be laid open and reproved.
Avoid this frame, and •ear patiently to be laid open and reproved.
vvb d n1, cc vvb av-j pc-acp vbi vvn j cc vvn.
(5) sermon (DIV1)
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2. If the Command laid upon you be never so cross, be ready and willing to obey it:
2. If the Command laid upon you be never so cross, be ready and willing to obey it:
crd cs dt n1 vvn p-acp pn22 vbb av-x av j, vbb j cc j pc-acp vvi pn31:
(5) sermon (DIV1)
414
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it may be, that which God expects may be exceeding averse, an Opinion which thou hast been long rooted and rivetted in,
it may be, that which God expects may be exceeding averse, an Opinion which thou hast been long rooted and riveted in,
pn31 vmb vbi, cst r-crq np1 vvz vmb vbi vvg j, dt n1 r-crq pns21 vh2 vbn av-j vvn cc vvn p-acp,
(5) sermon (DIV1)
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and dwelt upon with great confidence;
and dwelled upon with great confidence;
cc vvd p-acp p-acp j n1;
(5) sermon (DIV1)
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a sin which hath brought thee in a great deal of profit, credit, or the like:
a since which hath brought thee in a great deal of profit, credit, or the like:
dt n1 r-crq vhz vvn pno21 p-acp dt j n1 pp-f n1, n1, cc dt j:
(5) sermon (DIV1)
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the thing which God commands may seem to carnal Reason unreaso•able, &c. now a proud heart will fling away;
the thing which God commands may seem to carnal Reason unreaso•able, etc. now a proud heart will fling away;
dt n1 r-crq np1 vvz vmb vvi p-acp j n1 j, av av dt j n1 vmb vvi av;
(5) sermon (DIV1)
414
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but have a care thou bring not such an heart before the great Searcher of hearts: Come, able in some measure sincerely to say, Speak Lord, thy Servant heareth;
but have a care thou bring not such an heart before the great Searcher of hearts: Come, able in Some measure sincerely to say, Speak Lord, thy Servant hears;
cc-acp vhb dt n1 pns21 vvb xx d dt n1 p-acp dt j n1 pp-f n2: vvb, j p-acp d n1 av-j pc-acp vvi, vvb n1, po21 n1 vvz;
(5) sermon (DIV1)
414
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1410
Command me what th•• wilt ▪ I am ready to obey and follow thee. 4. Begin at home in your enquiry:Command me what th•• wilt ▪ I am ready to obey and follow thee. 4. Begin At home in your enquiry:
vvb pno11 r-crq n1 vm2 ▪ pns11 vbm j pc-acp vvi cc vvi pno21. crd vvb p-acp n1-an p-acp po22 n1:
(5) sermon (DIV1)
414
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be sure search your own hearts in the first place, whether the Acha•, the troubler of Israel be not lodg•d in your own breast.
be sure search your own hearts in the First place, whither the Acha•, the troubler of Israel be not lodg•d in your own breast.
vbb j vvb po22 d n2 p-acp dt ord n1, cs dt np1, dt n1 pp-f np1 vbi xx vvn p-acp po22 d n1.
(5) sermon (DIV1)
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1412
We keep a great deal of do abroad, searching, enqui•ing, censu•ing ▪ as if we were true men to God,
We keep a great deal of doe abroad, searching, enqui•ing, censu•ing ▪ as if we were true men to God,
pns12 vvb dt j n1 pp-f n1 av, vvg, vvg, vvg ▪ c-acp cs pns12 vbdr j n2 p-acp np1,
(5) sermon (DIV1)
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1413
and resolved to find out the sin ▪ but we are like some treacherous Constable, that hath a Warrant to search for a Malefactor, he is very busie and strict in his Office, searcheth and ransacks every house in the Town, pries into every corner,
and resolved to find out the since ▪ but we Are like Some treacherous Constable, that hath a Warrant to search for a Malefactor, he is very busy and strict in his Office, Searches and ransacks every house in the Town, pries into every corner,
cc vvd pc-acp vvi av dt n1 ▪ cc-acp pns12 vbr av-j d j n1, cst vhz dt vvb pc-acp vvi p-acp dt n1, pns31 vbz av j cc j p-acp po31 n1, vvz cc vvz d n1 p-acp dt n1, vvz p-acp d n1,
(5) sermon (DIV1)
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as very desirous to fi•de him out, and bring him forth, and yet mean while he lyes hid at home in his own house:
as very desirous to fi•de him out, and bring him forth, and yet mean while he lies hid At home in his own house:
c-acp av j pc-acp vvi pno31 av, cc vvi pno31 av, cc av vvb cs pns31 vvz vvn p-acp n1-an p-acp po31 d n1:
(5) sermon (DIV1)
415
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1415
Oh! this will never do, if thou knowest any sin harboured in thy heart, lie not to God by thus enquiring,
Oh! this will never do, if thou Knowest any since Harboured in thy heart, lie not to God by thus inquiring,
uh d vmb av-x vdi, cs pns21 vv2 d n1 vvn p-acp po21 n1, vvb xx p-acp np1 p-acp av vvg,
(5) sermon (DIV1)
415
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1416
nay if thou do but suspect•t, let that be enough to cause a search:
nay if thou do but suspect•t, let that be enough to cause a search:
uh-x cs pns21 vdb p-acp n1, vvb cst vbb av-d pc-acp vvi dt n1:
(5) sermon (DIV1)
415
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1417
and to that end examine all thy wayes and actions, and see whether they have not been provoking to God; examine them throughly.
and to that end examine all thy ways and actions, and see whither they have not been provoking to God; examine them thoroughly.
cc p-acp d n1 vvi d po21 n2 cc n2, cc vvb cs pns32 vhb xx vbn vvg p-acp np1; vvb pno32 av-j.
(5) sermon (DIV1)
415
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1418
1. In the matter of them, see whether thou hast not fallen short in many things of the letter of the Law, committed those very sins, neglected those very d•ties, which the least light of Conscience might have convinced thee to be thy duty to be done or avoided.
1. In the matter of them, see whither thou hast not fallen short in many things of the Letter of the Law, committed those very Sins, neglected those very d•ties, which the least Light of Conscience might have convinced thee to be thy duty to be done or avoided.
crd p-acp dt n1 pp-f pno32, vvb cs pns21 vh2 xx vvn j p-acp d n2 pp-f dt n1 pp-f dt n1, vvn d j n2, vvn d j n2, r-crq dt ds n1 pp-f n1 vmd vhi vvn pno21 pc-acp vbi po21 n1 pc-acp vbi vdn cc vvn.
(5) sermon (DIV1)
416
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2. In the Circumstance of thy actions. 1. Of time, a thing beautiful in its season; unseasonable, is ugly and deformed:
2. In the Circumstance of thy actions. 1. Of time, a thing beautiful in its season; unseasonable, is ugly and deformed:
crd p-acp dt n1 pp-f po21 n2. crd pp-f n1, dt n1 j p-acp po31 n1; j, vbz j cc j-vvn:
(5) sermon (DIV1)
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1420
hast thou taken the seasons of Christian duties? hast thou spoken against thy neighbours sins plainly ▪ to his face;
hast thou taken the seasons of Christian duties? hast thou spoken against thy neighbours Sins plainly ▪ to his face;
vh2 pns21 vvn dt n2 pp-f njp n2? vh2 pns21 vvn p-acp po21 ng1 n2 av-j ▪ pc-acp po31 n1;
(5) sermon (DIV1)
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privately, or not rather behinde his back, slanderously reviling him, & c?
privately, or not rather behind his back, slanderously reviling him, & c?
av-j, cc xx av-c p-acp po31 n1, av-j vvg pno31, cc sy?
(5) sermon (DIV1)
418
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1422
2. Of 〈 ◊ 〉 or persons: David would hold his tongue in presence of the wicked;
2. Of 〈 ◊ 〉 or Persons: David would hold his tongue in presence of the wicked;
crd pp-f 〈 sy 〉 cc n2: np1 vmd vvi po31 n1 p-acp n1 pp-f dt j;
(5) sermon (DIV1)
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how many times hast thou failed of due consideration, when, or before thou hast thus done, or thus said.
how many times hast thou failed of due consideration, when, or before thou hast thus done, or thus said.
c-crq d n2 vh2 pns21 vvn pp-f j-jn n1, c-crq, cc c-acp pns21 vh2 av vdn, cc av vvd.
(5) sermon (DIV1)
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1424
3. In the manner of the carriage of your selves:
3. In the manner of the carriage of your selves:
crd p-acp dt n1 pp-f dt n1 pp-f po22 n2:
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it may be you have for the matter attended your duty, but have you for the manner too? have not you run out of your duty,
it may be you have for the matter attended your duty, but have you for the manner too? have not you run out of your duty,
pn31 vmb vbi pn22 vhb p-acp dt n1 vvd po22 n1, cc-acp vhb pn22 p-acp dt n1 av? vhb xx pn22 vvi av pp-f po22 n1,
(5) sermon (DIV1)
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1426
and run into sin upon this account? have you not under pretext of zeal for Gods glory,
and run into since upon this account? have you not under pretext of zeal for God's glory,
cc vvi p-acp n1 p-acp d n1? vhb pn22 xx p-acp n1 pp-f n1 p-acp npg1 n1,
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and upholding his Name and Honour, given the reins into the neck of 〈 ◊ 〉 passions, and with Moses spoken unadvisedly;
and upholding his Name and Honour, given the reins into the neck of 〈 ◊ 〉 passion, and with Moses spoken unadvisedly;
cc vvg po31 n1 cc n1, vvn dt n2 p-acp dt n1 pp-f 〈 sy 〉 n2, cc p-acp np1 vvn av-j;
(5) sermon (DIV1)
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1428
yea worse then he, raged, reviled, & c? Examine every thing, and possibly God may discover to you more of this mischief lodged in your own heart,
yea Worse then he, raged, reviled, & c? Examine every thing, and possibly God may discover to you more of this mischief lodged in your own heart,
uh av-jc cs pns31, vvd, vvd, cc sy? vvb d n1, cc av-j np1 vmb vvi p-acp pn22 av-dc pp-f d n1 vvn p-acp po22 d n1,
(5) sermon (DIV1)
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1429
then ever yet you were aware of.
then ever yet you were aware of.
av av av pn22 vbdr j pp-f.
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1430
Obj. But general visitations, argue a general pr•vocation, and therefore they argue that we must look abread.
Object But general visitations, argue a general pr•vocation, and Therefore they argue that we must look abread.
np1 p-acp j n2, vvb dt j n1, cc av pns32 vvb cst pns12 vmb vvi n1.
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Ans. The Objection hath nothing in it to impair the necessity of the duty urged in the Direction, at such a time as this: for,Ans. The Objection hath nothing in it to impair the necessity of the duty urged in the Direction, At such a time as this: for,
np1 dt n1 vhz pix p-acp pn31 pc-acp vvi dt n1 pp-f dt n1 vvn p-acp dt n1, p-acp d dt n1 c-acp d: c-acp,
(5) sermon (DIV1)
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1. Sometimes a private person may be the occasion of a general and publick Calamity:
1. Sometime a private person may be the occasion of a general and public Calamity:
crd av dt j n1 vmb vbi dt n1 pp-f dt n1 cc j n1:
(5) sermon (DIV1)
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1433
Acha• is the disturber of Israel; Israel is charged with his sin, and fly before their enemies: we reade of nothing else that the Lord charges upon them, but onely his sin.Acha• is the disturber of Israel; Israel is charged with his since, and fly before their enemies: we read of nothing Else that the Lord charges upon them, but only his since.
np1 vbz dt n1 pp-f np1; np1 vbz vvn p-acp po31 n1, cc vvb p-acp po32 n2: pns12 vvb pp-f pix av cst dt n1 vvz p-acp pno32, cc-acp av-j po31 n1.
(5) sermon (DIV1)
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1434
2. General is made up of particulars, and thou art one of those particulars, and therefore mayest well examine thy self upon the account of publick and general visitations.
2. General is made up of particulars, and thou art one of those particulars, and Therefore Mayest well examine thy self upon the account of public and general visitations.
crd n1 vbz vvn a-acp pp-f n2-jn, cc pns21 vb2r crd pp-f d n2-j, cc av vm2 av vvi po21 n1 p-acp dt n1 pp-f j cc j n2.
(5) sermon (DIV1)
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1435
If every one should so excuse themselves, where should the sin be found? God saith, In thee are found such, &c. Ezek. 22. he doth not there lay every particular sin upon all,
If every one should so excuse themselves, where should the since be found? God Says, In thee Are found such, etc. Ezekiel 22. he does not there lay every particular since upon all,
cs d pi vmd av vvi px32, c-crq vmd dt n1 vbb vvn? np1 vvz, p-acp pno21 vbr vvn d, av np1 crd pns31 vdz xx pc-acp vvi d j n1 p-acp d,
(5) sermon (DIV1)
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1436
yet all these went together to make up the provocation of Gods wrath, and procure their publick Calamity.
yet all these went together to make up the provocation of God's wrath, and procure their public Calamity.
av d d vvd av pc-acp vvi a-acp dt n1 pp-f npg1 n1, cc vvi po32 j n1.
(5) sermon (DIV1)
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1437
3. Thou it may be art a private person, and therefore canst do but little upon a publick account but by thy prayers;
3. Thou it may be art a private person, and Therefore Canst do but little upon a public account but by thy Prayers;
crd pns21 zz vmb vbi n1 dt j n1, cc av vm2 vdi cc-acp av-j p-acp dt j n1 cc-acp p-acp po21 n2;
(5) sermon (DIV1)
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1438
labour therefore •o do the more with thine own heart.
labour Therefore •o do the more with thine own heart.
vvb av av vdb dt av-dc p-acp po21 d n1.
(5) sermon (DIV1)
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1439
God hath not set every man in such a place, wherein he is called to busie himself in matters of publick concernment, these belong to persons in publick employment, whom we can onely assist by our prayers,
God hath not Set every man in such a place, wherein he is called to busy himself in matters of public concernment, these belong to Persons in public employment, whom we can only assist by our Prayers,
np1 vhz xx vvn d n1 p-acp d dt n1, c-crq pns31 vbz vvn pc-acp vvi px31 p-acp n2 pp-f j n1, d vvb p-acp n2 p-acp j n1, ro-crq pns12 vmb av-j vvi p-acp po12 n2,
(5) sermon (DIV1)
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1440
or a detection and discovery of such particular enormities as we are privy to, that they may receive their due reward,
or a detection and discovery of such particular enormities as we Are privy to, that they may receive their due reward,
cc dt n1 cc n1 pp-f d j n2 c-acp pns12 vbr j p-acp, cst pns32 vmb vvi po32 j-jn n1,
(5) sermon (DIV1)
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1441
and sin may be taken out of Israel: but we have the more scope and opportunity to be searching our own hearts,
and since may be taken out of Israel: but we have the more scope and opportunity to be searching our own hearts,
cc n1 vmb vbi vvn av pp-f np1: cc-acp pns12 vhb dt av-dc n1 cc n1 pc-acp vbi vvg po12 d n2,
(5) sermon (DIV1)
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1442
and if we neglect that work, we do little or nothing.
and if we neglect that work, we do little or nothing.
cc cs pns12 vvb d n1, pns12 vdb j cc pix.
(5) sermon (DIV1)
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1443
4. Thou art not fitted to look abroad, till thou hast first made a thorough work at home, Mat. 7. 1 — Thou art like to make but poor work in publick matters,
4. Thou art not fitted to look abroad, till thou hast First made a thorough work At home, Mathew 7. 1 — Thou art like to make but poor work in public matters,
crd pns21 vb2r xx vvn pc-acp vvi av, c-acp pns21 vh2 ord vvd dt j n1 p-acp n1-an, np1 crd crd — pns21 vb2r av-j pc-acp vvi p-acp j n1 p-acp j n2,
(5) sermon (DIV1)
426
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1444
whiles thou harbourest sin in thine own heart;
while thou harbourest since in thine own heart;
cs pns21 vv2 n1 p-acp po21 d n1;
(5) sermon (DIV1)
426
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1445
if therefore thou hast a desire to do God service upon that account, thou hadst need to be more then ordinarily careful to clear thy own accounts with God,
if Therefore thou hast a desire to do God service upon that account, thou Hadst need to be more then ordinarily careful to clear thy own accounts with God,
cs av pns21 vh2 dt n1 pc-acp vdi np1 n1 p-acp d n1, pns21 vhd2 n1 pc-acp vbi av-dc cs av-jn j pc-acp vvi po21 d n2 p-acp np1,
(5) sermon (DIV1)
426
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1446
lest thou be found guilty of hypocrisie.
lest thou be found guilty of hypocrisy.
cs pns21 vbb vvn j pp-f n1.
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1447
It will be found the ready way to bring thy self under inexcusable Condemnation before God, to search after and condemn those sins in others, which thou thy self livest in the daily practice of, Rom. 2. 1. thou must therefore prepare thy self to this work by a thorough search of thy own heart.
It will be found the ready Way to bring thy self under inexcusable Condemnation before God, to search After and condemn those Sins in Others, which thou thy self Livest in the daily practice of, Rom. 2. 1. thou must Therefore prepare thy self to this work by a thorough search of thy own heart.
pn31 vmb vbi vvn dt j n1 pc-acp vvi po21 n1 p-acp j n1 p-acp np1, pc-acp vvi a-acp cc vvi d n2 p-acp n2-jn, r-crq pns21 po21 n1 vv2 p-acp dt j n1 pp-f, np1 crd crd pns21 vmb av vvi po21 n1 p-acp d n1 p-acp dt j n1 pp-f po21 d n1.
(5) sermon (DIV1)
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1448
5. Particular Repentance goes before general mercies, Zech. 11. 9. if God intend good to this poor Land he will bring us to this, he will make us get alone,
5. Particular Repentance Goes before general Mercies, Zechariah 11. 9. if God intend good to this poor Land he will bring us to this, he will make us get alone,
crd j n1 vvz p-acp j n2, np1 crd crd cs np1 vvb j p-acp d j n1 pns31 vmb vvi pno12 p-acp d, pns31 vmb vvi pno12 vvi av-j,
(5) sermon (DIV1)
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1449
and every one lay his finger upon his own sore, and mourn over our sins wherewithall we have been provoking his Majesty:
and every one lay his finger upon his own soar, and mourn over our Sins wherewithal we have been provoking his Majesty:
cc d pi vvd po31 n1 p-acp po31 d n1, cc vvi p-acp po12 n2 c-crq pns12 vhb vbn vvg po31 n1:
(5) sermon (DIV1)
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1450
and when he hath once brought us to that, the time of his gracious visitation is near at hand;
and when he hath once brought us to that, the time of his gracious Visitation is near At hand;
cc c-crq pns31 vhz a-acp vvn pno12 p-acp d, dt n1 pp-f po31 j n1 vbz av-j p-acp n1;
(5) sermon (DIV1)
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1451
yea, that indeed is the first great mercy, for which let us this day seek his face.
yea, that indeed is the First great mercy, for which let us this day seek his face.
uh, cst av vbz dt ord j n1, p-acp r-crq vvb pno12 d n1 vvi po31 n1.
(5) sermon (DIV1)
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1452
5. Reform according to thy ability, and where thou canst not reform, there mourn. First, Reform according to thy latitude.
5. Reform according to thy ability, and where thou Canst not reform, there mourn. First, Reform according to thy latitude.
crd vvb vvg p-acp po21 n1, cc c-crq pns21 vm2 xx vvi, pc-acp vvi. ord, vvb vvg p-acp po21 n1.
(5) sermon (DIV1)
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1453
1. Reform thy own soul by due discipline towards it, here thou canst not be too strict and severe;
1. Reform thy own soul by due discipline towards it, Here thou Canst not be too strict and severe;
crd vvi po21 d n1 p-acp j-jn n1 p-acp pn31, av pns21 vm2 xx vbi av j cc j;
(5) sermon (DIV1)
430
Page 74
1454
let the search be thorough, and the reformation universal:
let the search be thorough, and the Reformation universal:
vvb dt n1 vbb j, cc dt n1 j:
(5) sermon (DIV1)
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Page 74
1455
mortifie thy lusts and corruptions, ransack and cleanse every corner of thy heart, let none of thy Idols remain, but put them all away;
mortify thy Lustiest and corruptions, ransack and cleanse every corner of thy heart, let none of thy Idols remain, but put them all away;
vvi po21 n2 cc n2, vvi cc vvi d n1 pp-f po21 n1, vvb pix pp-f po21 n2 vvi, cc-acp vvd pno32 d av;
(5) sermon (DIV1)
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1456
resolve with Ephraim, that thou wilt have no more to do with them, Hos. 14. 8. and beg of God grace that thou mayest stand to thy resolutions.
resolve with Ephraim, that thou wilt have no more to do with them, Hos. 14. 8. and beg of God grace that thou Mayest stand to thy resolutions.
vvb p-acp np1, cst pns21 vm2 vhi dx dc pc-acp vdi p-acp pno32, np1 crd crd cc vvi pp-f np1 n1 cst pns21 vm2 vvi p-acp po21 n2.
(5) sermon (DIV1)
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1457
2. Reform others that are under thy charge, as far as thou canst do thy best;
2. Reform Others that Are under thy charge, as Far as thou Canst do thy best;
crd vvb n2-jn cst vbr p-acp po21 n1, c-acp av-j c-acp pns21 vm2 vdi po21 js;
(5) sermon (DIV1)
431
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1458
say to thy Children, as Jacob to his sons, Put away every one from among you his strange gods:
say to thy Children, as Jacob to his Sons, Put away every one from among you his strange God's:
vvb p-acp po21 n2, c-acp np1 p-acp po31 n2, vvb av d pi p-acp p-acp pn22 po31 j n2:
(5) sermon (DIV1)
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1459
Joshua, you know, could undertake not onely for himself, but for his too, I and my house will serve the Lord: joshua, you know, could undertake not only for himself, but for his too, I and my house will serve the Lord:
np1, pn22 vvb, vmd vvi xx av-j p-acp px31, cc-acp p-acp po31 av, sy cc po11 n1 vmb vvi dt n1:
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1460
be sure to reform them as to the outward man, you can indeed do no more, but be sure do that.
be sure to reform them as to the outward man, you can indeed do no more, but be sure do that.
vbb j pc-acp vvi pno32 a-acp p-acp dt j n1, pn22 vmb av vdb av-dx av-dc, cc-acp vbb av-j vdi d.
(5) sermon (DIV1)
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1461
Content not your selves to give them some slighty reproofs for their sins, that was Eli 's sin, which removed his family from the Priesthood,
Content not your selves to give them Some slighty reproofs for their Sins, that was Eli is since, which removed his family from the Priesthood,
j xx po22 n2 pc-acp vvi pno32 d j n2 p-acp po32 n2, cst vbds np1 vbz n1, r-crq vvd po31 n1 p-acp dt n1,
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1462
but make use of that authority which God hath put into your hands, as occasion may require,
but make use of that Authority which God hath put into your hands, as occasion may require,
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(5) sermon (DIV1)
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Page 74
1463
and then commend the success to God. 3. Pray to God that he would (1) Give and continue an endeavour after Reformation to the Magistracy and Ministry,
and then commend the success to God. 3. prey to God that he would (1) Give and continue an endeavour After Reformation to the Magistracy and Ministry,
cc av vvb dt n1 p-acp np1. crd n1 p-acp np1 cst pns31 vmd (crd) vvi cc vvi dt n1 p-acp n1 p-acp dt n1 cc n1,
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1464
and give them an advantage, and encourage them in that Work.
and give them an advantage, and encourage them in that Work.
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433
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1465
Bless God in as much as you see their hearts towards the Work, beg of him that he would remove all obstacles and hindrances out of the way, that there may be a thorough and glorious Work of it.
Bless God in as much as you see their hearts towards the Work, beg of him that he would remove all obstacles and hindrances out of the Way, that there may be a thorough and glorious Work of it.
np1 np1 p-acp p-acp d c-acp pn22 vvb po32 n2 p-acp dt n1, vvb pp-f pno31 cst pns31 vmd vvi d n2 cc n2 av pp-f dt n1, cst a-acp vmb vbi dt j cc j n1 pp-f pn31.
(5) sermon (DIV1)
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1466
Oh be earnest with God for this, without it we have but little hopes to see any more good dayes.
O be earnest with God for this, without it we have but little hope's to see any more good days.
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1467
(2) Give a spirit of Reformation to all his people, that such a work may be universall consented to, that we may all set our hearts and shoulders to the Work:
(2) Give a Spirit of Reformation to all his people, that such a work may be universal consented to, that we may all Set our hearts and shoulders to the Work:
(crd) vvb dt n1 pp-f n1 p-acp d po31 n1, cst d dt n1 vmb vbi j vvn p-acp, cst pns12 vmb d vvi po12 n2 cc n2 p-acp dt n1:
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1468
doubtless there is no greater good we can beg for at the hands of God at this time.
doubtless there is no greater good we can beg for At the hands of God At this time.
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1469
Secondly, Where thou canst do no good, there mourn:
Secondly, Where thou Canst do no good, there mourn:
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1470
beg of God to give thee a spirit of mourning for all the sins of the Land. We finde this spirit to have been eminent in good David, Psal. 119. 136, 158 and it is that, which (if it tend not to the prevention of publick 〈 ◊ 〉, y••) will bring a private blessing along with it, such shall not be forgotten in the day of Calamity,
beg of God to give thee a Spirit of mourning for all the Sins of the Land. We find this Spirit to have been eminent in good David, Psalm 119. 136, 158 and it is that, which (if it tend not to the prevention of public 〈 ◊ 〉, y••) will bring a private blessing along with it, such shall not be forgotten in the day of Calamity,
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(5) sermon (DIV1)
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Page 74
1471
but be noted for mercy, Ezek 9. 4. 6. Let thy further enquiry be accomparied with amendment of what is at the present discovered, that is the way to know more;
but be noted for mercy, Ezekiel 9. 4. 6. Let thy further enquiry be accomparied with amendment of what is At the present discovered, that is the Way to know more;
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(5) sermon (DIV1)
435
Page 74
1472
to be faithfull in a little, is the way to be trusted with more. If I mistake not, I have now my finger upon the right Sore.
to be faithful in a little, is the Way to be trusted with more. If I mistake not, I have now my finger upon the right Soar.
pc-acp vbi j p-acp dt j, vbz dt n1 pc-acp vbi vvn p-acp dc. cs pns11 vvb xx, pns11 vhb av po11 n1 p-acp dt n-jn av-j.
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1473
I may say indeed this is New Englands great disease;
I may say indeed this is New Englands great disease;
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Page 75
1474
God hath begun in his Judgements to visit us, and there is a great deal of enquiry after the Cause:
God hath begun in his Judgments to visit us, and there is a great deal of enquiry After the Cause:
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1475
Gods Ministers endeavour faithfully to discover it, and yet still we are querists;
God's Ministers endeavour faithfully to discover it, and yet still we Are querists;
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1476
Divine Providence speaks, and points at many things evidently, and still we are where we were;
Divine Providence speaks, and points At many things evidently, and still we Are where we were;
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Page 75
1477
we acknowledge many things, and grant them to be amiss, and yet still the cry is, What's the reason? God is pleased to hide the reason:
we acknowledge many things, and grant them to be amiss, and yet still the cry is, What's the reason? God is pleased to hide the reason:
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1478
and why? why, men cannot see wood for trees:
and why? why, men cannot see wood for trees:
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Page 75
1479
if we wait for immediate Revelations, we may wait long enough, there is no expecting of one to come from the dead to tell us.
if we wait for immediate Revelations, we may wait long enough, there is no expecting of one to come from the dead to tell us.
cs pns12 vvb p-acp j n2, pns12 vmb vvi av-j av-d, pc-acp vbz dx vvg pp-f pi pc-acp vvi p-acp dt j pc-acp vvi pno12.
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436
Page 75
1480
Indeed we can hardly look any where, but we may see causes apparent. 1. Let every private person look at home, take an account with his own heart,
Indeed we can hardly look any where, but we may see Causes apparent. 1. Let every private person look At home, take an account with his own heart,
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Page 75
1481
and he shall see enough to mend there.
and he shall see enough to mend there.
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1482
Out of doubt, if we deal here ingenuously, we shall finde that which may teach us to justifie God,
Out of doubt, if we deal Here ingenuously, we shall find that which may teach us to justify God,
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Page 75
1483
and declare him righteous in what concerns us. 2. Look into Families, and fee what disorders there are, Children rising up against Parents,
and declare him righteous in what concerns us. 2. Look into Families, and fee what disorders there Are, Children rising up against Parents,
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Page 75
1484
and carrying themselves disobediently, which hath a dreadful Curse denounced against it:
and carrying themselves disobediently, which hath a dreadful Curse denounced against it:
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438
Page 75
1485
Parents neglecting the due care of their Children, to nurture and bring them up in the admonition of the Lord, cockering,
Parents neglecting the due care of their Children, to nurture and bring them up in the admonition of the Lord, cockering,
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Page 75
1486
and making them their equals, not keeping their due distances, and too many families without the Worship of God in them, being more like Pagan, then Christian houses.
and making them their equals, not keeping their due distances, and too many families without the Worship of God in them, being more like Pagan, then Christian houses.
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1487
3. Look into Towns, and there you shall see disorders, young 〈 ◊ 〉 despising the aged,
3. Look into Towns, and there you shall see disorders, young 〈 ◊ 〉 despising the aged,
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1488
and carrying themselves contemptuously 〈 ◊ ◊ 〉 them; vanity and 〈 ◊ 〉 abounding;
and carrying themselves contemptuously 〈 ◊ ◊ 〉 them; vanity and 〈 ◊ 〉 abounding;
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Page 75
1489
a selfish 〈 ◊ ◊ 〉 upon the most, together with a neglect of one another 〈 ◊ 〉, 〈 ◊ 〉 that love which is due one to another wholly in many 〈 ◊ 〉;
a selfish 〈 ◊ ◊ 〉 upon the most, together with a neglect of one Another 〈 ◊ 〉, 〈 ◊ 〉 that love which is due one to Another wholly in many 〈 ◊ 〉;
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(5) sermon (DIV1)
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1490
Town-Societies rent in pieces with disorderly Contention. 4. Look into Congregations, and there you shall see confusions;
Town-Societies rend in Pieces with disorderly Contention. 4. Look into Congregations, and there you shall see confusions;
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439
Page 75
1491
some contending with their Ministers, and others biting and catching at one another; some not agreeing about the setting up of the Of di••ances of God among them,
Some contending with their Ministers, and Others biting and catching At one Another; Some not agreeing about the setting up of the Of di••ances of God among them,
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Page 75
1492
and others not contented when they have them, but pulling them down again with might and main;
and Others not contented when they have them, but pulling them down again with might and main;
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1493
great emulations, jealousies, false surmises, &c. Ministers despised, their Office questioned, their Authority cast off,
great emulations, jealousies, false surmises, etc. Ministers despised, their Office questioned, their authority cast off,
j n2, n2, j n2, av vvz vvn, po32 n1 vvn, po32 n1 vvd a-acp,
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1494
and trampled upon, then persons undervalued and 〈 ◊ 〉 their comfortable Supply and Maintenance neglected, Ordinances 〈 ◊ 〉 frequented with 〈 ◊ 〉 and 〈 ◊ 〉, &c. 5. Look into the Body Politick, or Civil State, and there you shall see the Sinews of our Civil Society wondrously loosened:
and trampled upon, then Persons undervalved and 〈 ◊ 〉 their comfortable Supply and Maintenance neglected, Ordinances 〈 ◊ 〉 frequented with 〈 ◊ 〉 and 〈 ◊ 〉, etc. 5. Look into the Body Politic, or Civil State, and there you shall see the Sinews of our Civil Society wondrously loosened:
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1495
the want of Power in the Supreme Representative Body to strengthen them, by reason of the necessary evils incident to a declining Popular Government;
the want of Power in the Supreme Representative Body to strengthen them, by reason of the necessary evils incident to a declining Popular Government;
dt n1 pp-f n1 p-acp dt j n1 n1 pc-acp vvi pno32, p-acp n1 pp-f dt j n2-jn j p-acp dt j-vvg j n1;
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1496
and hence arise many misbehaviours, which time forbids to mention. 6. Look into the Body Ecclesiastical, and there you shall see Churches;
and hence arise many misbehaviours, which time forbids to mention. 6. Look into the Body Ecclesiastical, and there you shall see Churches;
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Page 76
1497
some ready to exalt themselves above the Civil Magistrate, and disowning his Civil Power in matters appertaining to Godliness;
Some ready to exalt themselves above the Civil Magistrate, and disowning his Civil Power in matters appertaining to Godliness;
d j pc-acp vvi px32 p-acp dt j n1, cc vvg po31 j n1 p-acp n2 vvg p-acp n1;
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1498
others ready to renounce Confociation and Communion one with another, and many the like:
Others ready to renounce Confociation and Communion one with Another, and many the like:
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1499
and yet we still enquire, What's the reason? Why is God displeased? — Why, is all this nothing ▪ yes sure:
and yet we still inquire, What's the reason? Why is God displeased? — Why, is all this nothing ▪ yes sure:
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1500
why, who knows not that these are our distempers?
why, who knows not that these Are our distempers?
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Page 76
1501
Obj. But there is some particular thing which must be known, and this is either in Magistrate, or Ministers, or both:
Object But there is Some particular thing which must be known, and this is either in Magistrate, or Ministers, or both:
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Page 76
1502
when shall you finde in Scripture that God ever brought publick Judgements on his people,
when shall you find in Scripture that God ever brought public Judgments on his people,
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1503
but the sins of Princes, Priests and Prophets were the causes of it, and are so declared to have been? and therefore we must enquire yet further. but the Sins of Princes, Priests and prophets were the Causes of it, and Are so declared to have been? and Therefore we must inquire yet further.
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1504
Ans. 1. This Objection is strange and impertinent, it is as if a Physician should come to a person all over full of mortal wounds,Ans. 1. This Objection is strange and impertinent, it is as if a physician should come to a person all over full of Mortal wounds,
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Page 76
1505
and yet neglects them all, and strangely cries out, There is one singular wound which I must finde out:
and yet neglects them all, and strangely cries out, There is one singular wound which I must find out:
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1506
is not this to suffer the person wilfully to perish, by letting him bleed out his life at the known wounds,
is not this to suffer the person wilfully to perish, by letting him bleed out his life At the known wounds,
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1507
while he goes upon the discovery of one unknown? Is not this New-Englands 〈 ◊ 〉 such as was once Judahs, Isa. 1. 5. and shall we yet grope as in 〈 ◊ 〉 after some singular thing:
while he Goes upon the discovery of one unknown? Is not this New-Englands 〈 ◊ 〉 such as was once Judahs, Isaiah 1. 5. and shall we yet grope as in 〈 ◊ 〉 After Some singular thing:
cs pns31 vvz p-acp dt n1 pp-f crd j? vbz xx d npg1 〈 sy 〉 d a-acp vbds a-acp np1, np1 crd crd cc vmb pns12 av vvb a-acp p-acp 〈 sy 〉 j-acp d j n1:
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Page 76
1508
I therefore fear that this is but a fond and hypocritical excuse, to put off the edge of the conviction of present sins,
I Therefore Fear that this is but a found and hypocritical excuse, to put off the edge of the conviction of present Sins,
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Page 76
1509
and keep up our credit too, as if we would willingly know the minde of God. But
and keep up our credit too, as if we would willingly know the mind of God. But
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1510
2. Suppose there be some singular sin: yet
2. Suppose there be Some singular since: yet
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1511
First, It doth not need presently terminate upon the Magistracy and Ministry, though wherein they may be wanting in their places, the Lord give them to see & reform it,
First, It does not need presently terminate upon the Magistracy and Ministry, though wherein they may be wanting in their places, the Lord give them to see & reform it,
ord, pn31 vdz xx vvi av-j vvi p-acp dt n1 cc n1, cs c-crq pns32 vmb vbi vvg p-acp po32 n2, dt n1 vvb pno32 pc-acp vvi cc vvi pn31,
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Page 76
1512
but it is not my work to scandalize those who cannot hear me speak: yet I say the sin is not needfully theirs.
but it is not my work to scandalise those who cannot hear me speak: yet I say the since is not needfully theirs.
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1513
But 1. It may be universal, a spreading and over-running distemper.
But 1. It may be universal, a spreading and overrunning distemper.
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1514
It is true indeed, God sometimes speaks to these, For your sakes they shall go into captivity;
It is true indeed, God sometime speaks to these, For your sakes they shall go into captivity;
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1515
but if we be wise and compare Scripture, we shall elswhere hear God saying, My people would have it so:
but if we be wise and compare Scripture, we shall elsewhere hear God saying, My people would have it so:
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1516
there is a concurtence, a delight in it.
there is a concurtence, a delight in it.
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1517
2. It may be a sin which Magistrates and Ministers would fain reform, but we will not be reformed:
2. It may be a since which Magistrates and Ministers would fain reform, but we will not be reformed:
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1518
our Form of Government both in Church and Commonwealth, is partly Democraticall, whose corruption and degeneracy being Anarchy, the guilt of the errours of Administration fall upon the people, especially if persons in Office and Place do their endeavour to rectifie and amend them, but are overpowered;
our From of Government both in Church and Commonwealth, is partly Democratical, whose corruption and degeneracy being Anarchy, the guilt of the errors of Administration fallen upon the people, especially if Persons in Office and Place do their endeavour to rectify and amend them, but Are overpowered;
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nay, though they attain an outward Reformation, yet there may remain the guilt of that sin unrepented of upon a Land, which God will not forget,
nay, though they attain an outward Reformation, yet there may remain the guilt of that since unrepented of upon a Land, which God will not forget,
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but (though he may delay for a while) will finde out a time to call to reckoning.
but (though he may Delay for a while) will find out a time to call to reckoning.
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Josiah was the greatest Reformer in Judah that ever was, yet though there were peace in his time, Reade 2 Kings 22. 15. & 23. 25, 26. 3. Consider (though I speak not to excuse sin in any, where they may be guilty before God) yet consider why hath God lately taken away so many of his precious Servants in the Ministry, it is not to their damage or wrong, they are gone to their rest, have left a sinful and sorrowful world, to be invested with a Crown of Glory,Josiah was the greatest Reformer in Judah that ever was, yet though there were peace in his time, Read 2 Kings 22. 15. & 23. 25, 26. 3. Consider (though I speak not to excuse since in any, where they may be guilty before God) yet Consider why hath God lately taken away so many of his precious Servants in the Ministry, it is not to their damage or wrong, they Are gone to their rest, have left a sinful and sorrowful world, to be invested with a Crown of Glory,
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and to be with Christ, which is best: but we are bereaved, the Lights are put out of our Candlesticks;
and to be with christ, which is best: but we Are bereft, the Lights Are put out of our Candlesticks;
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they were despised here, and they are now received to honour and glory: and this may call us to solemn consideration. Consider Isa. 57. 1 —
they were despised Here, and they Are now received to honour and glory: and this may call us to solemn consideration. Consider Isaiah 57. 1 —
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Secondly, Be it a singular sin, and let it center where it will, it seems we are to seek about it;
Secondly, Be it a singular since, and let it centre where it will, it seems we Are to seek about it;
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I tell you, the way to know it, is to reform what we do know. God reveals himself by degrees to a people, according to their improvement.
I tell you, the Way to know it, is to reform what we do know. God reveals himself by Degrees to a people, according to their improvement.
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God hath told us of these and those things;
God hath told us of these and those things;
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why should he discover any more, since we mend not, but make so ill use of what he hath discovered.
why should he discover any more, since we mend not, but make so ill use of what he hath discovered.
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Let me tell you, and I can assure you of it to be a truth, prove it,
Let me tell you, and I can assure you of it to be a truth, prove it,
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and you shall have experience of it, If we repent from our hearts of our known sins, God will either remove the stroke off from us,
and you shall have experience of it, If we Repent from our hearts of our known Sins, God will either remove the stroke off from us,
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or further discover what is provoking to him. Return, come. ] Verba festinantes. The words 1. Contain a general duty:
or further discover what is provoking to him. Return, come. ] Verba festinantes. The words 1. Contain a general duty:
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this duty is a serious Repentance, implied in both words put together.
this duty is a serious Repentance, implied in both words put together.
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Return. Esau went out from the Church, despised the Priviledges of it, his Posterity here is called upon to come back again. Come; i. e. Return. Esau went out from the Church, despised the Privileges of it, his Posterity Here is called upon to come back again. Come; i. e.
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Come to God, to him from who• you went away in that Apostacy:
Come to God, to him from who• you went away in that Apostasy:
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which two are true Repentance ▪ 〈 ◊ ◊ 〉 away from sin, a going to God.
which two Are true Repentance ▪ 〈 ◊ ◊ 〉 away from since, a going to God.
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2. They imply a thorough Repentance, both words laid together; Forsake sin, and cleave unto God, this is a whole work.
2. They imply a thorough Repentance, both words laid together; Forsake since, and cleave unto God, this is a Whole work.
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3. They imply a speedy Repentance, Return, come. God is at a word with them, if they will, let them make haste.
3. They imply a speedy Repentance, Return, come. God is At a word with them, if they will, let them make haste.
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Hence, to sum up all in one, observe this
Hence, to sum up all in one, observe this
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Doct. When God begins to visit a sinning people for their sins, he expects a thorough and speedy Repentance.
Doct. When God begins to visit a sinning people for their Sins, he expects a thorough and speedy Repentance.
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In the Doctrine there are three things: 1. God now expects Repentance:
In the Doctrine there Are three things: 1. God now expects Repentance:
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he promiseth himself such an effect, Isa. 26 9. hence he calls for it, Jer. 26. 12, 13.
he promises himself such an Effect, Isaiah 26 9. hence he calls for it, Jer. 26. 12, 13.
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2. God expects a thorough Repentance, it is no halving of it with God, when once he hath taken the rod into his hand, Jer. 4. 1.
2. God expects a thorough Repentance, it is no halving of it with God, when once he hath taken the rod into his hand, Jer. 4. 1.
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3. God expects a speedy Repentance, God is in haste, and so must we, ibid. Reas. 1. Of the the first;
3. God expects a speedy Repentance, God is in haste, and so must we, Ibid. Reas. 1. Of thee the First;
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From Gods merciful Nature, who had rather sinners should repent and live, Ezek. 36. 11. he had rather spare then destroy,
From God's merciful Nature, who had rather Sinners should Repent and live, Ezekiel 36. 11. he had rather spare then destroy,
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but it must be so as his Honour may not be wronged, which is near and precious to him,
but it must be so as his Honour may not be wronged, which is near and precious to him,
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and therefore it must be by giving glory to him in a way of Repentance. Hence God when he hath begun, useth delayes, and moves slowly in bringing his Judgements. Reas. 2. Of the second;
and Therefore it must be by giving glory to him in a Way of Repentance. Hence God when he hath begun, uses delays, and moves slowly in bringing his Judgments. Reas. 2. Of the second;
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Because partial Repentance is but a mockery:
Because partial Repentance is but a mockery:
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We owe God all, and therefore in every thing wherein we have offended him, we ought to repent and return,
We owe God all, and Therefore in every thing wherein we have offended him, we ought to Repent and return,
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and seek to make it up.
and seek to make it up.
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He that doth not repent seriously of every sin, doth not repent truly of any sin;
He that does not Repent seriously of every since, does not Repent truly of any since;
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he that doth not return unto God, doth not in truth turn away from his sin:
he that does not return unto God, does not in truth turn away from his since:
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a half repentance therefore is no repentance at all. Reas. 3. Of the third:
a half Repentance Therefore is no Repentance At all. Reas. 3. Of the third:
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1. Because this is the last means, and therefore if this do it not, what hopes are there remaining of such a peoples Reformation.
1. Because this is the last means, and Therefore if this do it not, what hope's Are there remaining of such a peoples Reformation.
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God takes not the Rod in his hand till he be enforced to it, Lam. 3. 37. he useth all other means first, Convictions, Reproofs, Warnings, Threatnings,
God Takes not the Rod in his hand till he be Enforced to it, Lam. 3. 37. he uses all other means First, Convictions, Reproofs, Warnings, Threatenings,
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and waits to see if these will not reach his ends, and work repentance; when all these fail, then he begins to afflict a people:
and waits to see if these will not reach his ends, and work Repentance; when all these fail, then he begins to afflict a people:
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now if this will not effect it, nothing will, such a people are beyond hopes obstinate in rebellion, whom Judgements will not awaken to repentance,
now if this will not Effect it, nothing will, such a people Are beyond hope's obstinate in rebellion, whom Judgments will not awaken to Repentance,
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and therefore God hath little encouragement to use any long delayes with such a people. 2:
and Therefore God hath little encouragement to use any long delays with such a people. 2:
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Because God delayes till he be indeed provoked, and therefore there is need to make haste.
Because God delays till he be indeed provoked, and Therefore there is need to make haste.
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God in this exalts his Patience to wait a long time upon a rebellious people,
God in this exalts his Patience to wait a long time upon a rebellious people,
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but if Patience be worn out, we had need have a care now to our selves, Isa. 27. 4. Ʋse. Here we see what is our work to day:
but if Patience be worn out, we had need have a care now to our selves, Isaiah 27. 4. Ʋse. Here we see what is our work to day:
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God hath begun and made an entrance, and hath been bringing of us on to a stage of Judgements, I need not mention the particulars wherein his hand hath been out against us.
God hath begun and made an Entrance, and hath been bringing of us on to a stage of Judgments, I need not mention the particulars wherein his hand hath been out against us.
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Here you see what God expects at our hands. First, He must have Repentance, if you come not to this you do nothing;
Here you see what God expects At our hands. First, He must have Repentance, if you come not to this you do nothing;
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if you only confess, it is but half a Fast, you must forsake too.
if you only confess, it is but half a Fast, you must forsake too.
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1. God will be owned to be just, in the most retired thoughts of your hearts, he cannot bear it to be found fault withall, of be though: to do any wrong;
1. God will be owned to be just, in the most retired thoughts of your hearts, he cannot bear it to be found fault withal, of be though: to do any wrong;
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he will have you to acknowledge, that in all he hath done, he is righteous.
he will have you to acknowledge, that in all he hath done, he is righteous.
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2. Hence you must see your sins, your many provocations, your Covenant-breakings, and your particular enormities, you cannot else justifie God aright,
2. Hence you must see your Sins, your many provocations, your Covenant-breakings, and your particular enormities, you cannot Else justify God aright,
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for that is onely done by a sight of sin in its being, its hainousness and guilt.
for that is only done by a sighed of since in its being, its heinousness and guilt.
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3. God punisheth for sin, hence therefore you must forsake them you must part with those sins which have parted between God and you:
3. God Punisheth for since, hence Therefore you must forsake them you must part with those Sins which have parted between God and you:
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Gods holiness will keep him at a distance from you, so long as you keep your sins,
God's holiness will keep him At a distance from you, so long as you keep your Sins,
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and do not willingly part with them: he cannot love you, till you hate your sins.
and do not willingly part with them: he cannot love you, till you hate your Sins.
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Secondly, He must have a thorough Repentance. 1. You must repent of all your sins, that is, all universally, and all particularly,
Secondly, He must have a through Repentance. 1. You must Repent of all your Sins, that is, all universally, and all particularly,
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as he comes to discover them to you, you must be sure hide none under your tongue, spare none,
as he comes to discover them to you, you must be sure hide none under your tongue, spare none,
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but bring them all forth and confess them before God; the least 〈 ◊ ◊ ◊ ◊ 〉 a distance from God.
but bring them all forth and confess them before God; the least 〈 ◊ ◊ ◊ ◊ 〉 a distance from God.
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2. You must amend 〈 … 〉
2. You must amend 〈 … 〉
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