lively example before them 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 where 1. The author God himself what I did 2. The procuring cause the wickedness of my people Israel Hence 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 the Lord sends Ierusalem to Shiloh and for what end only to see what he did and for what to view his judgements in their causes and effects to see i. e. not only to look on but to consider them seriously and to make use of them to themselves 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. 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 for it is a conditional Covenant in the which there is a promise and a threatning a promise annexed to obedience but a threatning denounced against disobedience 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 without either infringing his Covenant or rendring to the creature a Reason of that variety hence possibly patience and mercy may longer wait upon some then others some God may come severely out against for breach of Covenant and to others he may condescend to allow a greater space to repent in as he pleaseth and he does not the least wrong or injury in so doing because he is both supream and hath ends in all his judgements beyond the capacity of the creatures finding out but as to the essence of the Covenant he thus far stands positively and absolutely engaged to reward obedience and to punish disobedience which flows from his everlasting righteousness 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 as when Laws are executed according to the tenor of them upon malefactors in the Kingdome we now know that such Laws were not meer scare-crows made only to fright but not to hurt but that there was reality in the Law-makers and that they were really set against such evils to subvert and 〈◊〉 them out and may teach others to expect what to meet with in the like cases so when God punisheth sin in his people according to his threatning in his word we now see that those threatnings are realities that his orders and constitutions are not bug-bears but realities that sin shall not go unpunished Hence God declares in his word that he will be known to be God in his judgements Exek 28. 22 if men will not believe the word that God will do as he hath said but presume upon his mercy and patience when he takes his rod into his hand now he is mad that believs not 3. Hence Examples have matter of precept in them Gods judgements are documents there are doctrinal conclusions to be drawn for our instruction out of them hence we shall find God in Scripture calling upon his people to look upon Examples 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 iâ— we enjoy the same priviledges that Israel did and make no better use of them then they made of theirs we may expect to be visited as well as they were and not only may we argue a pâ—â—i but also ab impaâ—i from the lesser to the greater if Israel so priviledged were not spared 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 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 Sodom's ashes Shiloh's fire Ierusalem's desolation are uses of instruction to the Inhabitants of the Earth 4. Examples are of wondrous benefit to give efficacy to Doctrines and move upon the affections and bring them to consideration they are useful to perswade and to move the soul to make out after God Psal 7â— 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 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 caâ—e as our own whereupon the judgements of God do in the very hearing dwell upon the thoughts and take upon the heart 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 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 on a sudden become a desolate heap when I read Ierusaleâ—s history me thinks I see the battering Engines placed against the walls the proud enemy climbing up the battlements the feeble and faint-hearted Citizens flying into corners overtaking by the insulting foe who without mercy or pity sheaths his sword in their bowels 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 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 such as these are natural influences upon the heart of such as have any remainder of an acting conscience in them viz. 1. Why may not the same judgments befall us what grounds have we to promise our selves security and immunity from the same plagues miseries which are upon others 2. Hereupon they put the câ—eature in mind of its ways and doings what they have been now conscience if it be not altogether seared and benummed reads the creature a more close and severe Lecture then usuall now those sins that he had before lived
of their sin and by the number of Mercies abused this is an awful but an undeniable Truth That God hath not onely designed such sinners to destruction but hath allotted them their place in Hell 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 so many Mercies c. beyond which as they shall not be spared so before which they shall not be disturbed but set alone till their measure be fulfilled till they are ripe and fully fitted to destruction Gen. 15. 16. Vse I. 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 and over flow in the outward things of this life and yet be the hated of God such whom God tuâ—ns like Oxen into a rich Pasture where they may be faâ—â—ed up for the sâ—â—ughterhouse of Hell reckon not therefore upon this Have any of you escaped the common Calamities which God hath bâ—en bâ—iâ—ging upon this Land do not sooth up your selves with this and please your selves into an opinion that God loves you ever the better a dear childe of God may be under the most sever chastenings 〈◊〉 thou that art not chastised mayest be a baâ—tard Vse 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 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 when the more any have received the more they will have to answer for We have been a people wonderfully favoured by the Lord but let not this make us secure who knows but we have turned Gods great Mercies into great Curses by abusing of them 't is time then now God is coming to recover his Mercies out of our hands to ask our own hearts whether we have not highly abused yea so that if Repentance prevent not to our final destruction Doct. 2. A people in the very height of outward prosperity may be very near to ruine and destruction The Prophet speaks here quick as of sudden Changes The morning comes also the 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 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 and suddenly brought to a final end and fearful desolation and our Saviour Christ speaks of such times in the dayes of the Gospel Luke 17. 26 c. Reas 1. Because such dayes ripen men faster for destruction Rom. 9. 22. the more men have 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 now you know the Ox is not taken from his Pasture till such time as the day of slaughter comes hence God takes men in their height and makes them come down wonderfully Reas 2. From the nature of Patience which as it can bear and endure a great deal and a long while so when it once comes to be worn out and provoked breaks forth into a most sudden and diâ—eful flame Laesa patientia fit furor Jer. 4. 4. That anger which is not suddenly and speedily stirred up when kindled is most furious and unappeaseable 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 Sodoms fulness which called to glorifie God was an occasion of the crying sins that were among them hence they pull down wrath and there is no remedy Vse 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 but hath come by degrees he hath not dealt with us as with Sodom whose desolation came in a day sudden as a Whirlwind 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 Our Sun hath been obscured our day brought to the twilight before sudden and thick darkness these are tokens of Gods long suffering and great favour towards us hereby God gives us further warning and more space to repent Oh let us then make this use of it God shews by this that he is willing to be stopt in his way to accept the sâ—câ—ifices of an humble spirit Doct 3. God would have us in the Morning to think of Night 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 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 by removing the Cause the Effect ceaseth God brings sorrow for sin Repentance stops him in his course and brings back his favour A wise and holy improvement of the day of Gods goodness and favour causeth the Sun to stand still in our Firmament and the day of prosperity to last but the sinful abuse of it hastens the setting of our Sun and coming of the black and dark night 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 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 the expectation of storms and tempests drives persons to seek a seasonable shelter and hiding-place from the wind and rain this makes serious souls prepare to meet with their God They that never think nor consider oâ— a change never think of being emptied from vessel to vessel are like fishes taken in â—n evil 〈◊〉 are horribly unprepared but the serious expectation of dayes of Calamity will drive us if any thing to make our peace with God to take up our shâ—â—er under the wings of the Lord Jesus Christ that the evil of these evils overtake us not 3. These thoughts will make us wise to improve our morning to the best advantage when we see night coming and a great deal before us to do this doubles our diligence whiles many times we idle away much of the day as long as we think it a great while to night as long as we apprehend the Sun to be in its height we sleep but when it is near setting then we redeem
covenant with God be found rebellious he will spare them no more then any other people nay he will begin with them Am. 3. 2. judgement shall begin at his house 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 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 Learn we therefore from hence to beware to our selves how we make bold to sin and think the Covenant shall save us 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 Mat. 7. 21 22. yet Christs answer still is I know you not I tell thee 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 because thy sins have therein been greater and more hainous if such pleas could have prevailed who could have pleaded more then Shiloh and Ierusalem 3. General Apostacy makes way for general calamity learn this in Shiloh the Priests violated Gods Ordinances 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 than this that he would prevent our general decay in grace and to that end that he would restore the fallen prevent the backsliding and settle hiâ— own that mercy may be settled among us pray for rulers in Church and Common-wealth that they may do right and give good examples and for all the body of people that sin do not grow and encrease among them if once we see a spirit of prevailing corruption spreading it self among us we may read leading symptomes of destruction misery therefore may be roused up to ply the throne of grace that such sad causes may be removed and so our eyes may not see the natural direfull effects that flow from them 4. Lenetie in Rulers brings ruine upon a people whether in Common wealth or in Churches 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 but leading causes to the undoing of a people because such a spirit animates wicked spirits and makes them bold to do perversely upon presumption of a pardon or to be past by with some gentle reproof God chargeth Shiloh's destruction upon Eli who was Judg in Israel and when his Sons the Priests did wickedly he connives so far as only to rebuke them who being gotten beyond remorse or sense of reproof abused their Fathers patience to add to their Rebellion therefore must Shiloh be laid wast 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 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 Pray that they may not respect persons nor encourage some in sin by sparing others 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 5. The greatest Mercys abused by sin give God the highest provocation God recounts what he had done for them and what they had done against him Israel sinned greivously after such and such favours 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 good reason there is for it for every mercy is an obligation laid upon the creature to obedience hence the greater the mercy is the stronger tye lyes upon the creature 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 Consider David Hanuâ— 2 Sam. 10. Ingratitude in return for friendship is the most hard to bear of any thing Aske we then our own hearts what use we have made of all those great mercies which our God hath bestowed upon us great favours we have had equal with those he had shewed to his people at Shiloh 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 then the dayes of the Law did and have we remembred what God hath done for us so as to make our returns unto him 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 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 we read God forsakes his Tent which was in Shiloh and what follows but ruine and waste and an universal deluge of destruction all woes follow when he is gone Hos 9. 12. and reason there is for it for his favour is the life of a people his protection is their only defence well may it therefore be said of a people deserted by God their rock hath sold them into the hands of misery fear we therefore to provoak God to leave us Consider 1. All our blessings are in his hand he holds us at his dispose if any people in the World then to be sure we are at Gods provision who have no store but what his yearly blessing brings in unto us 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 his holiness engageth him to manifest signal discoveries of the contrariety which he hath against sin 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 an think of a removall away from us Oh let our repentance fetch him back and settle him Lastly It is a fearfull thing to fall into the hands of the Living God The Charracters of Gods wrath impressions of his Judgements remaining upon Shiloh teach us this Lesson If
the meanes of bringing sore and sad calamities upon their fellow creatures being used and improved by God to that end by Warrs and desolations that follow therupon thus God used the Philistins Syrians Assyrians c. to afflict Israel and Judah 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 thus the fiery Serpents in the wilderness the two shee Bears to tear in peeces the mocking children thus Locusts Caterpillers Palmer wormes c. 4. Elements Starrs Rivers Vapours Rain Drought c. the Starrs fought in their course against Siâ—era the brook Kishon swept them away Judg 5. By all these meanes God may bring severe punishments upon the creture for his sin but all these are from God they are his Judgments and come of his errand This appears 1. From the Supream Efficiency of God all creatures move as they are moved by him in the matter of the action if he give not his Efficiency they can do nothing at all in him we live moâ—e and have our being his Efficiency is the first mover he is as it were the first wheel of the great clock of the world or the spring of this watch 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 2. From his Providential Ordering of all the affaires of the world God sits King upon the flood Psal 29. 10. He is Soveraign disposet of all things and therefore good and evill comes from him whoever it be that doth it Amos 3. 6. God saith David bid Shemei curse 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 have but acquainted God with it and sought him in the case and the buisiness hath been done thus David prayes to God to turn the counsell of Achitophel into foolishness and it s done and he who formerly was looked upon to speak Oracles is now disregarded Hezekiah doth tell go into the the house of God and spread Rabshekah's raling letter before him and leaves the case with him and the next newes is an Angel is sent from heaâ—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 Isa 8. 9 10. there is their boldness God is with us Secondly All those acts of Divine Providence wherein God discovers his severity in any degree against sin are properly the Judgments of God 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 2. In Punishments and Chastisements upon his people when for their amendment he brings disappointments and afflictions upon them for in both these God doth 1. Shew himself set against sin 2. Do right Thirdly Judgements are either 1. Mere ordinary dispensations of Divine Providence such as are more common as the usual afflictions which God brings upon any in way of penalty viz. Sicknesses Crosses Losses Poverty Dâ—sgrace Rain Famine Pestilence c. these are Gods usual Scourges Or 2. More extraordinary when some remarkable providence that is not usual doth befall any such Casâ—aâ—ties â—â— are more rare and unfrequent such as Possession by Devils Deaths by Thunder and Lighâ—ning and the like Fourthly Juagements are either 1. Private and Personal when God shews his severity upon persons or families who are singled out from others to be the subjects of afflâ—ction Or 2. General and Epidemical Visitations when God comes and brings a scourge upon a Country or a People Fifthly Judgements are either 1. Outward when the next and immediate subject they seâ—â— upon is mens Bodies or Estates and damnifie them in either Or 2. Spiritual when they seize upon mens Souls and Spirits as Distractions Desperations c. I mention these distinctions partly thâ—â— 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 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 Here consider 1. That they are Doctrinal 2. How far they are so I. That all Judgements are Doctrinal will appear if we consider First that Judgements in relation to the subject of them are acts of the Soveraign Justice of God There are two things in this Position 1. They are Acts of Justice because God visits none beyond their sins desert 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. 2. They are Acts of Soveraign Justice which appears because God doth not visit all alike in the world whose sins are alike but picks and chuseth as he sees meet some to be monuments of his severity whiles others are left 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 so that sometimes he leaves and lets alone such as have been greater sinners in many aggravating respects whiles he takes others that have not been so notorious 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. Secondly they naturally teach these lessons 1. That God is a just God that he is set against sin and will not alwayes bear with sinners dayes of patience make sinners forget yea Atheistically think God is not holy and just but he is known in his Judgements these are beginning discoveries before the great and general Assizes 2. That God will sooner or later be revenged upon sinners every monument of Divine Reveâ—ge lectures out what others may look for and expect at the hands of God Gods Judgements declare that sin shall not alwayes go unpunished that though there be a day of forbearance yet there shall also be a day wherein they shall receive their wages 3. That there shall be a great Day of Judgement 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 4. That there is no security in a state of sin though we are not such notorious sinners as
Truth-confirming Providences speaking once and again speaking to many Senses at once and yet they have got nothing by them this is an argument of an exceeding hard heart Gods Judgements in this world iâ— we repent not will not mitigate but increase our judgements and woes in another Vse II. For Reproof And here let me come home in this Use anâ— the next to the case and providence which hath ocâ—asioned this dayes solemnity the awful Judgement of God that is among us 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 Let this consideration have its weight in humbling us this day before God 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 we may lay our hands upon our mouthes and be angry with our selves that we finde such a chilness upon our affections But 2. Particularly those deserve a Reproof First That make all their application to those whom the Judgement is upon Oh the spirit of censure that is in too many and there they rest 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 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 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 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 it s the wisest way to bring all things home to our own Souls that might be profitable to us 2. This is to forget our own sinfulness whiles we judge and censure others we do tacitly justifie our selves and think our selves better then others we interpret our merit rather then Gods mercy to be the distinguishing cause and is not this to lift up our selves too high 3. This is to forget divine Soveraignty 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 Consider well with thy self and it may be thou hast been ten times a greater sinner if all the circumstances of aggravation were well pondered and weighed but God for ends best known to himself hath thus dealt 4. This is the way to rob God of the glory of his goodness to thee in preserving thee from this sad Calamity whereas if thou reflect inward thou mightest see so much of provocation in thy own heart 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 a wonder and an astonishment for others with sad hearts to have looked upon 5. This is not to learn Righteousness for that is onely by drawing conclusions home to our selves and making the case our own yea this is a way to harden our hearts in wickedness Let us therefore learn to make a better use of this tremendous Providence Secondly Those that look not beyond Instruments 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 but how many are there that look no further Consider 1. This is to forget the Supremacy of Divine Providence 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 2. It tends to hinder the right efficacy of this Judgement upon the Soul for it raiseth and humbles not the Soul of the creature it is the way to provocation and exasperation to bitterness and rage from the consideration of the virulency of the enemy 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 I was dumb c. because thou didst it Psal 39. 9. Thirdly Those that look upon the Providence with slighty and common affections whose hearts are not awed by it but look upon it as a matter of little or no concernment are as joâ—und as vain as light as frothy as ever they were there are too many of these Consider 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 Assure thy self if this Providence so solemn have left no impression upon thee thou hast a heart as hard as a rock 2. It is impossible that such should learn Righteousness the Affections are the feet of the Soul if these move not there is little good to be hoped for in such an one and therefore never look that such should get any good by it Fourthly Those that have lost their Affections it may be many were at the first at the newness and strangeness of the sight and spectacle filled for a season with consâ—ernation but now they are gotten to their old wont again and recovered their frights and amâ—zements dried up their tears and wiped their eyes and they are where they were before this shews that this Judgement had no depth of efficacy upon your souls it was onely something external it shews what your nature is Oh that 's of a cold nature indeed that will freeze while the fire is under it 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 Vse III. For Exhortation and Direction Oh let it be an awakening word of Counsel to us all 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 the voice of God cries aloud by it to this poor Town in a special manner the Lord give us an hearing ear 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
wayes of Righteousness that God may delight to dwell among us and tread Satan under our feet ISAIAH 21. 11 12. 11 The burden of Dumah He calleth to me out of Sâ—ir Watchman what of the night watchman what of the night 12 The watchman said The morning cometh and also the night if ye will enquire enquire ye return come TImes of publick Calamity either felt or justly feared are trying Times these do call in a solemn manner for Consideration and especially to enquire into the Causes and bethink of the sad Events This is New Englands day wherein God hath at least taken the Rod into his hand and is shewing some part of his severity toward us and though he mix it with much moderation yet there is a great deal of bitterness in the Cup 't is time therefore humbly to enquire into the grounds and consider of the Consequences of these Calamities The Text before us may afford us something by way of Instruction and Direction in this enquiry The words are a Prophesie against Dumah delivered by way of Question and Answer The Question is propounded ver 11. 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. 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 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 also 2 Kings 9 25. Jer. 23. 33. and elswhere Hence Doct. The denunciations of Gods wrath against a sinning people â—s a Burden a thing heavy and grievous In divers considerations 1. They are a burden to Gods Messengers i. e. grievous and hard to them their spirits are oppressed and many times even overwhelmed within them to fore-think of the messâ—ge they have to deliver Seâ— 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 1. They are a burden of grief and sorrow to the godly who hear and fear Hab. 3. 16. 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. 3. In some sense they are a burden to God who speaking after the manner of men expresseth a relâ—â—â—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 From the sympathetical compâ—ssionateness of Gods Messengers towards their fellow-creatures there is a Philanthropy A love of man naturally in man this is increased by grace this we see eminent in Paul Rom. 9. 1. and Moses Blot me rather out of thy book 2. Of the second From the sense of the severity of Gods displeasure in the godly and hence it produceth sorrow for their sins 1. It brings sin to minde which is the Cause Psal 25. 17 18. 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 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 compassions of God towards poor sinners he herein discovers his merciful Nature Hos 11. 8. 5. Of the fifth From the aversness of the nature of man from sorrows and miseries they are against our nature and therefore must needs be burdensome yea they are Punishments and are therefore grievoâ—s Vse I. See here a Reason why Gods Warnings and Threatnings finde no more welcome and why plain Preaching Ministerâ— are hated sinning man is gotten above warning though by our sins we are pulliâ—g down Gods Judgements upon ouâ— heads all this is nothing but he that tells us plainly of them and represents the anger of God before us for them he is the troubler of Israel Vse II. Learn hence to interpret the Threatnings of Judgement denounced by Gods Messengers in the best sense when they tell you of Gods wrath Oh do not think they tell you as they would have it or that they take any delight in bringing such heavy tidings but they must say as God commands them Jer. 28. 6. they can be gladly content that the threatning may never be fulfilled Vse III. Here is a mark to distinguish the people of God from hypocritical Professors when God tells us plainly of our sins and speaks of his wrath 't is indeed a burden to all but how why the wicked endeavour to throw it off themselves and cast it upon Gods Ministers and violently to pull their shoulder from under it 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. Vse IV. Learn hence what use to make of the threatning of Gods Judgements and Reproofs of your sins 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 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. 1â— Of Dumah i. e. Of the Land of Idumea the place of the posterity of Esau called Edâ—m these were though of the posterity of Abraham and Isaac yet a Nation rejected by God and become an Heathen Nation and yet God tells them aforehand what he intends against them and condescends to give them a Warning to Repentance Hence Doct. God though grievously provoked yet seldome brings desolating Judgements before he gives warning Edom though out of Gods Covenant shall never theless hear from God before they feel his wrath and Babylon and Arabia and Tyre c. as we finde scattered in the Prophesies how much more a people in Covenant with him Reas 1. Because this is the day of Gods forbearance and therefore he will exalt it towards sinners and make them to taste of it It is the time wherein Justice is moderated by Mercy 2. That sinners may have an opportunity to repent 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 Text looks on it as such a season Rev. 2. 21. 3. To take off all excuse in the day of Vengeance that all mouthes may be stopt sinners shall have nothing to say
us and prevent the process of more and worse miseries 4. When we enquire but never intend to reform this was the enquiry of thâ—se Jer. 43. theiâ— promises were indeed fair but when the Prophet had gone to God and enquiâ—ed for them and throught them â—ord back again now they discover their hypocritical heart Chap 44. 16. they would make a formal kinde of process as if they had been desirous of Gods counsel to direct them and had the Answer been to their mindes what godly men might they have paâ—â— for Hath God told us nothing have not his Messengers pointed aâ—something haâ—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 5. When we enquire but not of Gods Watchmen times have been when they have been esteemed and looked upon as Watchmen indeed who were best able to inform us in the Counsels of God but now who more blinde then they in our practical judgement a prejudicial eye is cast upon them and they laid by as useless Oh how is the cavilling of an Anabaptistical and censorious spirit who can spit his venom in the face of Magistracy and Ministry and make these the Causes of all our Trouble set by among many whiles the faithful Warnings of Gods Servants are contemned 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 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 and therefore may hopefully expect to receive better information from them then from others hence they little regard and less do they practice 7. When we enquire but we are not willing the Cause should be in our selves but in others and hence though we enquire with some earnestness yet if the Answer though true touch us and our Corruptions we cannot bear it this shews that we enquire with a censorious which is an hypocritical spirit â—â— 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 and therefore come not up to this which is the onely sincere first Enquiry What have I done Vse II. To humble us for our hypocrisie upon this account and how much cause the best of us may have to take the shame of this sin upon us before God this day if we did seriously enquire we might in some measure discover let us then bewail it seriously For Motive Consider 1. It is no light matter to mock God so we do in every act of hypocrisie God is not mocked saith the Apostle i. e. he will not be put off with nor will he put up our mockeries 2. God and your sin will finde you out God discerns the heart and therefore it is no mocking of him 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 Thus much of the Question of the Idumeans The Answer of the Prophet follows The Answer is short and full The Watchmanâ— i. e. the Prophet Isaiah Isaiah owns his Office though they put it upon him as a scoff and mockery but he is not ashamed of it in the least Hence Doct. The Ministers of God are not ashamed of their Office though the world seem to despise and flout at 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 Reas 1. Because it is an Office instituted by God and therefore will be defended and vindicated by him he owns them though the world despise them and he will take upon him to plead the Cause of his despised Ministers Reas 2. Because it is a high and honourable Office though despised let the world look upon it with an eye of disdain yet it is in it self a dignity an honour 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 Reas 3. Because it is a Work which is accompanied with the glorious power of God and made a means of the Salvation of Gods Elect this is Pauls reason why he is not ashamed of the Gospel Rom. 1. 16. When they see God putting forth his pâ—wer and making the stoutest sinners fall like the walls of Jericho at the sounding of the Preaching of the Gospel 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 Reas 4. Because its reward is with God Ministers look not for nor would be satisfied with an earthly reward their praise is of God and not of men he hath promised they shall not lose their reward and they dare trust him and can chearfully endure and meet with all that reviling and contempt which wicked men delight to be venting against them the Crown will more then pay for all Vse Learn hence to have a care that you contemn not Gods Ministers and above all the Office of the Ministry 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 and therefore seasonable at this time to be hinted to us Oh beware of this sin Consider 1. If we despise them we despise God Luke 10. 1â— the Prince accounts all the affronts and indignities offered to his Ambassadors to bear a proper respect to himself 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 but God will not suffer his own glory thus to be trampled upon nor his Servants thus to be abused 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 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 even those many Enthusiasms of the Devil an undervaâ—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 and gone out in a stinkâ—ng snuff The Watchman said i. e. from God and by his direction we here see the Prophet
manifest and apparent and this is your tâ—â—umph which ought to be your sorrow for if in any point the Trumpet give aâ— uncertain found yours is the suffering like to be and yet this is a general out-cry What do you expect from us what do you think we should â—â— when our Ministers are not yet agreed Well it is a humbling thought but do not wâ—sh your â—ands and wipe your mouthes as if you were clean in this point but be humbled you may finde the rooâ— and cause of the affliction in your selves if you sought God in good â—arâ—â—st for your Ministers and so prayed for them as you ought to dâ— aâ—d serioâ—slâ—â—egged of God to give them one hearâ— there would be a greatâ—â— câ—â—seâ—t among them 2. In other things there is a general Consent and Agreement among Gods Ministers but the people of God are divided in apprehension and hence a check in many places put to the comfortable carrying on of the Work of Reformation some are of one minde some of another 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 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 all others out of the way that are dâ—fferent from us and then with these Conclusions we go to God and make as if we enquired of him 3. In other things all agree as to the Theory viz. as to many Moral Causes and Occasions which are justly provoâ—ing to God to bring a Scourge upon us 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 neither are we satisfied in our enquiry but still remain querists and why we still enquire hypocritically this may be matter of humiliation this day among others let us not forget to bewail this sin in the presence of God and beg of him to give us grace to seek him so as we may be heard by him and he found by us Vse II. for Exhortation We come this day humbly to ask of God what his minde is why he is offended at his people and seems to be unwilling to be pacified and to be angry at our requests why if you will enquire enquire if you would be satisfied and receive an answer of peace at Gods hands come in good earnest and God shall satisfie you this day none ever asked counsel of him with a true and sincere heart but was satisfied For your help herein by way of Direction in this great business if you would receive help and counsell from God then 1. Lay down your own judgements and wills at the foot of God there are many that bring a fore-stalled judgement and will as we heard take up their rash Conclusions according to their oâ—n opinions and resolve never to be moved from them this provokes God to leave us up to be seduced by our own delusions Empty your selves therefore of your own wisdome and will that you may be ready to entertain his 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 go not by humane policy or carnal reason or other mens judgements and apprehensions which are fallacious no let God be true and every man a lyar Compare we our selves by his Word exactly by the Rule and by Examples and let Conscience be an impartial Judge and doubtless we shall discover more then a little 3. Come with an humble heart prepared to submit to whatsoever God shall discover Consider many things have been told you but they have met with and crost your corruptions and so you have rejected them a proud heart is never like to be so familiar with God as to be instructed by him he sees such at a distance would you have God to teach you submit humbly to his teaching 1. If the sin â—all upon you in particular be ready to take the shame of it 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 why now lay thy mouth in the dust reply not against him While the sin is laid upon others and it toucheth not us as we conceive oâ— at least onely our natural infirmities c. we are well pleased but when our sâ—res come to be opened rubbed and chafed why then we kick and fling and rage and grow mad Avoid this frame and â—ear patiently to be laid open and reproved 2. If the Command laid upon you be never so cross be ready and willing to obey it it may be that which God expects may be exceeding averse an Opinion which thou hast been long rooted and rivetted in and dwelt upon with great confidence a sin which hath brought thee in a great deal of profit credit or the like the thing which God commands may seem to carnal Reason unreasoâ—able c. now a proud heart will fling away 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 Command me what thâ—â— wilt I am ready to obey and follow thee 4. Begin at home in your enquiry be sure search your own hearts in the first place whether the Achaâ— the troubler of Israel be not lodgâ—d in your own breast We keep a great deal of do abroad searching enquiâ—ing censuâ—ing as if we were true men to God 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 as very desirous to fiâ—de him out and bring him forth and yet mean while he lyes hid at home in his own house Oh! this will never do if thou knowest any sin harboured in thy heart lie not to God by thus enquiring nay if thou do but suspectâ—t let that be enough to cause a search and to that end examine all thy wayes and actions and see whether they have not been provoking to God examine them throughly 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 dâ—ties which the least light of Conscience might have convinced thee to be thy duty to be done or avoided 2. In the Circumstance of thy actions 1. Of time a thing beautiful in its season unseasonable is ugly and deformed hast
to be amiss and yet still the cry is What 's the reason God is pleased to hide the reason and why why men cannot see wood for trees 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 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 and he shall see enough to mend there Out of doubt if we deal here ingenuously we shall finde that which may teach us to justifie God and declare him righteous in what concerns us 2. Look into Families and fee what disorders there are Children rising up against Parents and carrying themselves disobediently which hath a dreadful Curse denounced against it Parents neglecting the due care of their Children to nurture and bring them up in the admonition of the Lord cockering 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 3. Look into Towns and there you shall see disorders young 〈◊〉 despising the aged and carrying themselves contemptuously 〈◊〉 〈◊〉 them vanity and 〈◊〉 abounding a selfish 〈◊〉 〈◊〉 upon the most together with a neglect of one another 〈◊〉 〈◊〉 that love which is due one to another wholly in many 〈◊〉 Town-Societies rent in pieces with disorderly Contention 4. Look into Congregations and there you shall see confusions some contending with their Ministers and others biting and catching at one another some not agreeing about the setting up of the Of diâ—â—ances of God among them and others not contented when they have them but pulling them down again with might and main great emulations jealousies false surmises c. Ministers despised their Office questioned their Authority cast off 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 the want of Power in the Supreme Representative Body to strengthen them by reason of the necessary evils incident to a declining Popular Government and hence arise many misbehaviours which time forbids to mention 6. Look into the Body Ecclesiastical and there you shall see Churches some ready to exalt themselves above the Civil Magistrate and disowning his Civil Power in matters appertaining to Godliness others ready to renounce Confociation and Communion one with another and many the like and yet we still enquire What 's the reason Why is God displeased Why is all this nothing yes sure why who knows not that these are our distempers Obj. But there is some particular thing which must be known and this is either in Magistrate or Ministers or both when shall you finde in Scripture that God ever brought publick Judgements on his people 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 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 and yet neglects them all and strangely cries out There is one singular wound which I must finde out is not this to suffer the person wilfully to perish by letting him bleed out his life at the known wounds 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 I therefore fear that this is but a fond and hypocritical excuse to put off the edge of the conviction of present sins and keep up our credit too as if we would willingly know the minde of God But 2. Suppose there be some singular sin yet 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 but it is not my work to scandalize those who cannot hear me speak yet I say the sin is not needfully theirs But 1. It may be universal a spreading and over-running distemper It is true indeed God sometimes speaks to these For your sakes they shall go into captivity but if we be wise and compare Scripture we shall elswhere hear God saying My people would have it so there is a concurtence a delight in it 2. It may be a sin which Magistrates and Ministers would fain reform but we will not be reformed 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 over-powered 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 but though he may delay for a while will finde out a time to call to reckoning 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 and to be with Christ which is best but we are bereaved the Lights are put out of our Candlesticks 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 Secondly Be it a singular sin and let it center where it will it seems we are to seek about it 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 God hath told us of these and those things why should he discover any more since we mend not but make so ill use of what he hath discovered Let me tell you and I can assure you of it to be a truth prove it 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 or further discover what is provoking to him Return come Verba festinantes The words 1. Contain a general duty this duty is a serious Repentance implied in both words put together 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. Come to God to him from whoâ— you went away