I would bee their God Their sinne and they promised they would be my people Well I gaue them my lawes and commandements and my ordinances which were as a payre of Indentures betweene mee and them I set to my Seales and bound my selfe vnto them to stand by them to keepe and defend them from their enemies And for my part if they had kept Couenant I would for euer haue beene their God and they should haue beene my people but they haue quickly start out of the way they haue forgot their couenant made with mee broken my lawes and cast aside my commandements and haue abused my ordinances The Couenant what Gen. 17 7.8 Gen. 18.9 10 Exo. 19.5.6 Rom. 4.17 What this Couenant was these places shew Moreouer I will stablish my Couenant betweene mee and thee and thy seede after thee in thy generations for an euerlasting Couenant to bee God vnto thee and to thy seede after thee And I will giue thee and thy seede after thee the land wherein thou art a stranger Euen all the land of Canaan for an euerlasting possession And I will be their God Doct. 1 Thus had God bound himselfe by Couenant vnto them to bee their God The breaking of our couenant with god the cause of al iudgemēts And in that they had most vnthankefully violated the same the Lord layes here this great ingratitude of theirs to their charge So then the first point of Doctrine which this Text doth afford vs is this We may here behold what is the cause that God forsaketh any people and withdraweth his mercifull protection from them and layes them open to all miseries calamities iudgements and distresses namely the breaking of our Couenant with God for this doth highly offend God and prouoke him to anger to see his Couenants so lightly regarded and so wilfully transgressed as it doth appeare in this people whose sinne was no small sinne but a great and grieuous sin for in keeping of their Couenant with God did consist their euerlasting weale and kappinesse for then the Lord had bound himselfe that if they would keepe his commandements and lawes that hee would bee their God to defend them from all their enemies yea to confound all their aduersaries and so long as they were mindfull of their vow and couenant and walked in his wayes none could doe them harme yea they could want no blessing or mercie of God as it doth appeare by Gods own words Deut. 5.29 Deut. 28. Oh that there were such an heart in this people that they would feare mee and keepe my commandements alwayes that it might goe well with them and with their children after them for euer so on the contrary the breaking of this couenant was as much as their liues were worth for then the Lord was not bound to bee their God nor to keepe them any longer but they were naked of Gods protection and lay open to all miseries and calamities were a prey to their enemies and then all those curses pronounced against Couenant breakers Deut. 28.15 must needs fall vpon them If thou wilt not obey the voyce of the Lord thy God to keepe and to doe all his commandements and his ordinances which I command thee this day then shall these curses come vpon thee and ouertake thee Cursed shalt thou bee in the towne and cursed in the field cursed shall bee thy basket and store the fruit of thy body c. Exod. 32.25 When the people of God had committed idolatry and made them gods to goe before them it is sayde by Moses The people were naked for Aaron had made them naked to their shame amongst their enemies It was their sinne of Idolatrie that depriued them of Gods protection for as keeping his Couenant men are guarded from all dangers so breaking the same he naked to all iudgements and calamities When Achan had stolne the Babylonish garment and the wedge of gold the whole Host of Israel was punished for the same fault till the sinner was found out for because of the sin of Achan Iosu 7.24 the whole host of Israel were before their enemies but as naked men vtterlie destitute of Gods lpeciall protection Wee see this in Salowon 1. Reg. 11.14.23 when his heart was turned away from the true God and his hands were holden vp to strange gods the Lord was wroth against Salomon Then the Lord stirred vp one aduersary vnto Salomon and afterwards another which did much mischiefe and euill against Israel And this is likewise cleare by the example of Rhehoboam the sonne of Salomon who when hee had once forsaken the Lord and all Israel with him the Prophet comes with this message from the Lord 2. Cron. 12.5 Thus sayth the Lord Yee haue forsaken mee therefore haue I left you in the hands of Shishak These examples and the like whereof the Scriptures are full all serue to confirme the Doctrine now deliuered that sinne is the cause of all miserie and the breaking of our Couenant with God the cause of all calamity And good reason it should bee so for it is a iust thing for God to depart from them that depart from him to forsake them that forsake him whose departure from vs is the cause of all those iudgements wee suffer here Reason and shall make vs one day to taste of the bitternesse of his iudgements which last to confusion for euer Now let vs come to the Vses Vse 1 This teacheth vs first of all to acknowledge that all iudgements which are layde vpon vs here are most iust and righteous with our God whose iudgements are alwayes iust that howsoeuer the particular cause is not alwaies discerned vnto vs why the Lord doth strike vs and chastice vs yet certain it is that if the stormes of Gods iudgements doe arise some Ionas or other is in the shippe some secret sinne or other lyes lurking in our soules that hath caused the Lord to be so angry with vs according to that of the Prophet Ieremy Wherefore is the liuing man sorrowfull Man suffereth for his sinne Oh let vs search and trie our wayes and turne vnto the Lord where wee may see the cause of all iudgements our sinnes Secondly the remedy To search and trie our wayes and turne vnto the Lord. Oh then let vs euer acknowledge the Lord to bee iust in all his wayes and righteous in all his workes yea let vs in the middest of Gods iudgements conclude Lam. 3.39 and say It is the Lords mercy that wee are not consumed because his compassions faile not The Lord might iustly take all aduantage at our hands but his mercy is ouer all his works in the middest of his iudgements he remembreth mercy Well let vs apply this Doctrine to our selues Vse 2 see whether wee can excuse our selues that we are not Couenant breakers against our God There is none of vs all but wee haue entred a solemne league made a solemne
that there is nothing better to turne the pride of mans heart then afflictions So Manasses a wicked Idolatrous King 2. Cro. 33.12 yet in his afflictions hee sought the Lord and prayed vnto the Lord his God whom he dishonored before Psal 1 19. Lam. 3 27. Luk. 9.23 And Dauid confesseth that it was very good for him that he was afflicted for before he was carelesse of the seruice of God Yea the Prophet Ieremy saith that a man can neuer begin too soone to suffer the crosse It is good that a man beare the yoake of afflictions from his youth And our Sauiour himselfe saith That we must take vp the crosse dayly and in very deed nothing is better for young or old man or woman then affliction if God sanctifie the same vnto vs and giue vs the true vse of them they will make a man search his heart and call his former life to accompt they will humble vs and make vs see our weaknesse they will compell vs to run to God by most earnest and harty prayer to deny our selues to put our whole trust confidence and affiance in the mercy of God in Iesus Christ Now the Lord had no sooner spoke the word that in their afflictions they would seek him but heere we see it is effected Come say they let vs returne vnto the Lord c. Doct. 1 Afflictiōs are of excellent vse to turne vs to God So that the first point of Doctrine we obserue from the text is this That afflictions are of excellent vse to turne vs to God the Church of God in generall and the seruants of God in particular when they cannot profitably vse prosperity and beare themselues thankefully in the dayes of peace doe learne in aduersity to turne vnto God and are therby brought home againe and this comes to passe not by meanes of the crosse for in it selfe it is a curse but in that the Lord doth sanctifie the same vnto his it comes to passe that the state of affliction is a safer estate Iudg. 14.14 Rom 5.3 2 Cor. 4.13 Heb. 12.11 then the estate of prosperity It is true that as the Philistims could not vnderstand Sampsons riddle how sweete came out of sower meat out of the eater so cannot worldlings vnderstād that tribulatiō bringeth out patience that our light momentany afflictions cause vnto vs a far more excellent and eternall waight of glory But the Children of God they find it true by experience that albeit no visitation bee sweete for the present yet afterwards it brings the quiet fruit of righteousnesse vnto them who are thereby exercised Esay 26.16 Psal 107. Luke 15.18 and that there is more solide ioy in suffering rebuke with Christ then in all the pleasures of sinne which are but for a season Gen. 21.16 This the Prophet setteth downe in the song of the faithfull Lord in trouble haue they visited thee they powred out a prayer when thy chastising was vpon them yea the people of God the Israelits in the time of their afflictions were humbled and sought the Lord Ionas 1.5 Lam. 3.27 Psal 119.71 Io. 15.2 who in time of prosperity forgat him and the mighty workes that he had done for them They wandred in the desart and found no Citty to dwell in Then they cried vnto the Lord in their trouble and he deliuered them out of their distresse The Prodigall sonne neuer intended to returne home againe to his Father vntill a famine had met with him and he was pinched with want then he resolued with himselfe to acknowledge his fault to entreat for pardon Hagar was proud in the house of Abraham and despised her Mistresse but in the wildernesse humbled by want Ionas sleepeth in the ship but in the belly of the Whale watcheth and prayeth It is good therefore saith Ieremy for a man to beare the yoake in his youth and Dauid acknowledgeth it was good for him that he was afflicted yea our Sauiour saith Euery branch that beares fruit my heauenly father purgeth it that it may bring forth more fruit All these testimonies and examples of the seruants of God as euident and direct consents of the Scripture do teach vs that afflictions are of speciall and singular vse to turne vs to God Amos 3.6 And this comes to passe by reason they are the workes of Gods hand there is no euill in the Citty which the Lord hath not done He hath his Quiuer full of arrowes to strike vs and to punish vs the Sword Famine Plague Pestilence yea he hath all Creatures at a beck at a cal to humble the rebellious hart of man to this end we may pray to the Lord that so he do still remember the promise made to the Sonnes of Dauid I will visite them with rods if they sinne against mee 2. Sa. 7.14.15 but my mercy will I neuer take from them that rather then that wee should bee frozen in the dreggs of our owne naturall corruptions and spend our daies in a carelesse security without the feare of his holy name that God would chang our estates and awaken vs with the touch of his owne hand purge vs with fier and chasten vs with his rods Vse 1 First seing that chastisements and afflictions are of such excellent vse to turne vs to God and that the Lord doth vse the same to bring vs home to himselfe heere wee may clearely behold the mighty power of God that can by so many waies and meanes turne the hearts of men humble them and bring them home vnto himselfe Indeed the preaching of the word is the ordinary meanes whereby God doth breake in sunder the stony heart of man Esay 5.4 Iob 33.16 Rom. 11.13 but when that will not serue but that his patience long suffering is abused and his word contemned the Lord hath sundry iudgments in store which being sent from God are powerfull to turne our hearts and to make a way for Repentance Oh the deepenesse of the riches both of the wisedome and knowledge of God! how vnsearchable are his iudgements and his wayes past finding out Let vs then here acknowledge the greatnesse both of the mercy and power of God in working out the saluation of mankind so wonderfully and that by so many meanes bringing light out of darkenesse and good out of euill Seeing that afflictions are of such excellent vse to Vse 2 turne vs to God when the Lord doth sanctifie the same to that end vnto vs Here we see the cause why the godly runne not into all euill as the Horse rusheth into the battell euen as the children of this world do into the same excesse of ryot Surely the reason is not because there is ought in them by Nature more then in other men No no wee were all warmed in vncleane bloud and the best wee haue drawne from our mothers breasts hath beene rebellion but God calleth them backe by his hand his afflictions are
sinnes and rebellions Wee learne hence this point of Doctrine Doct. 2 That the Lod is the Author of all punishments for sinne The Lord is the author of all punishments for sinne though hee vse secondary causes and some outward meanes yet hee is the Author of all iudgements and punishments vpon men and women Indeed hee vseth sometime men to do his will as his rod to punish his people for so is Ashur called the Lords rodde Esay 10.5 to whip his people and his Staffe to beat them The Lord vseth sometimes the Deuils themselues to afflict his people Iob. 1. as wee see in Iobs affliction yet so as the Lord was the chiefe Author thereof the Deuill but an instrument Euen so al iudgements come from God hee imposeth and inflicts them on his people for their sinnes Excellent is that place of the Prophet Esay to this purpose But now Esay 43.1.2.3 thus sayth the Lord that created thee O Iacob and hee that formed thee O Israel feare not for I haue redeemed thee I haue called thee by name thou art mine when thou passest thorough the waters I will bee with thee and thorough the flouds that they shall not ouerflow thee c. And againe Shall there be any euill in the City and the Lord hath not done it This point is fully declared by Moses when hee sayth If yee will not obey mee nor doe all these commandements Leu. 26.16.17 I will appoint ouer you fearefulnesse a consumption and a burning ague the sword famine and pestilence to destroy you and to make you few in number Let this schoole vs if the Lord so deale with vs If the Crosse come to vs as a thing iudged fit of God Let vs not set him a stint to say thus much will I beare and no more but leaue the same to his owne good pleasure expecting and enduring euen one vpon the necke of another taking hold of his promise by a liuely faith that Hee will neuer lay more vpon vs then wee shall bee able to beare but will giue vs a happy issue vnto them all that wee shall gaine more in the Spirit then we can lose in the flesh and that the Crosse in Gods due time shall depart to our aduantage to leaue a blessing behind it This Doctrine haue I cleared in the first verse of this Chapter Let this suffice for this Text. Wee come to the vses of it Let vs all take knowledge of this Doctrine that Vse 1 the Lord is the Author of all punishments whatsoeuer by what instrument soeuer it pleaseth him to vse for the accomplishing of the same Iob the faithfull seruant of the Lord acknowledgeth this when he saith The Lond giueth the Lord taketh away yet wee know that it was the Deuil and wicked men whom the Lord vsed as his instruments to afflict this his holy seruant And let vs learne to acknowledge that all punishments sent of God come from his hand and he imposeth and layeth them vpon vs eyther as punishments of our sinnes Iob. 2.10 as heere in this Text or else for the triall of our faith patience and the like graces But of this before Secondly this may serue to condemne those foolish Vse 2 men that impute all to fortune and chance all their troubles miseries crosses sicknesses losses and the like that happen vnto them in their bodies children goods cattell they impute them all to blind Fortune and chance and neuer looke vp to the hand of God to see his angry countenance turned towards thē by reason of their sinnes and horrible impieties Here is Ignorance with a witnesse Where is the prouidence of God all this while which rules and gouernes all things that are in heauen and earth Oh let vs labour to reforme this common fault amongst vs and looke higher euen vnto God himselfe from whence they come This knowledge and acknowledging that God doth inflict his iudgements punishments and afflictions vpon vs for our sinnes it is a good meanes to bridle vs and to keepe vs from impatiency murmuring and muttering against the Lord. The Lord sent Shemi to curse 2. Sam. 16.10 who dare say then why doest thou curse mee so Iob The Lord giueth the Lord taketh away blessed bee the name of the Lord And the want of this is the cause why men bee so impatient in sicknesse and misery because they do not consider that it is the hand of the Lord layd vpon them for their sinnes and so they neuer make any vse at al of Gods iudgements thinking eyther that they come by chance lucke or fortune or else looke onely vpon the outward means and instrument and not vnto the Lord himselfe Oh let vs learne to bee wise to lift vp our eyes higher to see that it is the hand of the Lord I draw my sword I kill and make aliue I send the plague and pestilence to consume to destroy And the knowledge of this is a good meanes to humble vs and to make vs to confesse our sinnes that the Lord is holy in all his wayes and righteous in all his works the which is acknowledged by the Prophet Dauid when hee sayth I know O Lord Psal 119.75 that thy iudgements are right and that thou hast afflicted me iustly And if wee can but once truely apprehend this that it is the Lord that striketh it will make vs euen to blesse God when hee seemes to deale with vs most hardly giuing him the prayse of equity as Dauid doth here acknowledging that his sharpest corrections are not so great as our sinnes And these two things will bee great motiues to patience in trouble if wee consider that the same affliction is measured out vnto vs from the Lord Who is faithfull and will lay no more vpon vs then we are able to beare And next that our stripes are not according to our sinnes for if he should beate vs with as many rods as wee haue grieued him with sinnes hee should adde yet ten times more vnto our greatest afflictions I haue cut downe and slaine them THe second point is the indgement and punishment it selfe and the manner of it The iudgement it selfe which shewes that the same is no small iudgement but a very grieuous punishment For I haue cut downe and slaine them as though the Lord should haue sayd whereas they would not receyue my Doctrine nor beleeue my Word that they might bee brought to repentance and so bee saued I haue now cut them down slaine their soules by my Word and wounded them euen to death eternall for as my Word which I would haue made the sweet sauour of life vnto life is now by their rebellion and stubbornnesse turned vnto them to bee the wofull sauour of death vnto death Hence wee may obserue that of all the iudgements Doct. 3 of God that befal a man in this life there is none more grieuous or feareful then an hard heart that wil not stoupe to
remembrances vnto them and his corrections are their instructions and the Lord thus exercising his Children in the Schoole of afflictions doth thereby breake in them the power of sinne let out as it were the superfluous humour of pride and selfe-loue which are ready to corrupt euen our best actions So that albeit afflictions bee grieuous and bitter yet they are not vnprofitable to those whom God hath chosen to better graces The mercies of God indeed ought to leade vs to repentance and the more aboundantly the Lord doth bestow his mercies vpon vs the more should bee our obedience But alas it fareth otherwise with vs for his blessings and benefites are vnto vs many times occasions of euill insomuch as wee turne the grace of GOD into wantonnesse And therefore farre better were it for many in respect of the good of their soules that they had alwayes beene held in the bedde of affliction then enioying health peace prosperitie strength of body c. they should abuse the same to the great dishonour of God and the ruine of their owne soules Vse 3 Seeing that afflictions when the Lord doth lay the same vpon vs to this end to better vs in obedience are so auaileable that they worke a reformation in the whole man We are hereby put in mind of our duety how wee ought to behaue our selues vnder the hand of God that if the Lord hath humbled vs by long and tedious sicknesse by losse of goods children friends c. or by any other meanes whatsoeuer that then we trie and examine our hearts what reformation these things haue wrought in vs whether they haue made vs to call our owne wayes to account and straightly to examine our owne hearts what euill thoughts corrupt words or sinfull action hath passed from vs that hath thus made the Lord to strike and to punish vs and when wee haue taken as it were a Catalogue of all our sinnes if it were possible then let vs try our sorrow whether wee be truely humbled for them Lam. 3.39 or no This duty is vrged by Ieremie Wherefore is the liuing man sorrowfull Man suffereth for his sins Let vs search and trie our wayes and turne vnto the Lord. For surely this is the marke that God doth ayme at not by affliction to destroy vs or to confound vs for euer but to make vs to call our owne hearts to account to see our sinnes and to bring vs home to himselfe Vse 4 And last of all wee are taught here not to measure the fauour and loue of God towards our selues or others Eccle. 9.2 eyther by prosperity or aduersity for as Salomon sayth All things come alike to all and the same condition is to the iust and to the wicked And as the Apostle sayth Rom. 14.17 The Kingdom of God standeth not in meat and drinke c. So that if wee desire some euidences of Gods fauour and loue towards vs we must not seeke for it in our outward peace and tranquility of body mind heere or in continuall aduersity both which are common to the iust and vniust to the good and bad onely try them by the effects of affliction for in the godly they bring forth the quiet fruit of repentance whereas they make the wicked but the more obdurate and hardned in their sinnes the godly in their sufferings communicate with the Crosse of Christ Psal 126.6 whereas the wicked in their sufferings communicate with the curse of sinners and take this for a rule that neuer fayleth That the Crosse if care bee had to profite thereby neuer departeth but it leaueth a blessing behind Come let vs returne Here we may see what is the counsell that they giue one to another in affliction namely to make speed to turne vnto God whose wrath and heauy displeasure they had prouoked against them by their sinnes and whose iudgements were already gone out against them they were assured that there was no other way or meanes to pacifie the wrath of God Luk. 13.5 but onely to breake off their sinnes by repentance and therefore they call one vnto another Come let vs turne c. Here wee are taught this lesson for our instruction Doct. 2 euen from the example of these beleeuing Iewes What counsell it is that wee must giue to others in aduersity stirring vp one another in the time of affliction to return againe vnto God by repentance from whom they had departed by their sins What is the counsell that wee must giue one to another in affliction namely to exhort men to turne vnto God to confesse their sinnes to bee grieued for them Dan. 4.24 and to beg the pardon of them This is the counsell that Daniel gaue to Nabuchadnezar namely to breake off his sinnes by repentance Wherefore O King let my counsell bee acceptable vnto thee and breake off thy sinnes by righteousnesse and thine iniquities by mercy towards the poore c. Again the Prophet Ieremy obserues the same Lam. 3.39 Wherefore is the liuing man sorrowfull Man suffereth for his sinne Oh let vs search and try our wayes and turne vnto the Lord. And surely this is the best counsell that any Christian man or woman can giue to another in affliction namely to breake off their sinnes by vnfained repentance and turning vnto the Lord This is the right way to stoppe the breach of Gods wrath and to call in his iudgements Many men haue sought other meanes and wayes to preuent the Lords iudgements but alas as the cause of all iudgements are our sins Our sinnes turne many good things from vs And a fruitfull land maketh hee barren for the wickednes of them that dwell therein So vnlesse they be taken away by true vnfained repentance wee doe but weary our selues in vaine for we must first remoue the cause of Gods iudgements our sinnes else the hand of God cannot bee remoued Wee see in a lacke so long as the weight hangs vpon the corde it moues the wheeles but take off the lead and it will cease Our sinnes bee as a mighty Milstone to plucke downe Gods fearefull iudgements vpon vs now remoue our sinnes then Gods anger shall cease but let vs know till wee cease from sinning Leuit. â—6 Hos 4.1.2 the Lord cannot cease from smiting Nay if wee walke stubbornely against him and will not turne hee will euen whet his sword and neuer cease smiting till he make an end of vs. Yea the Prophets and holy men of God in such times when we lye open to Gods wrath haue called vs to repentance stirred vs vp to prayer moued vs to humiliation and acknowledgement of our sinnes which haue deserued such chasticements What is the reason that the Lord sends such barrennesse vpon the earth vnseasonable weather immoderate raine surely our sinnes our ignorance contempt of the Word our abuse of the Sacraments yea our abuse of plenty in drunkennesse whoredome swearing c. Now what 's the way to haue
to them which know him not 2. Thess 1.8 and obey not the Gospell of Christ The last is the wilfull and affected kind of ignorance 3 A wilfull and affected ignorance when men shall please themselues in their owne wayes and will not know their error but labour and striue against it when a man is addicted to some particular sinne and will not see the same to bee a sin this is the highest degree of ignorance according to that common Prouerbe None so blind as he that wil not see These are like those rebellious Iewes the Prophet Ieremie speaketh of which sayd Ier. 44.16 The word that thou hast spoken vnto vs in the name of the Lord wee will not heare it of thee but wee will do whatsoeuer thing goeth out of our owne mouth Alas how many are there of this sort in these dayes and times wherein wee liue that are wilfully blind and ignorant Psal 58.5 That will not heare the charmer charme he neuer so wisely Oh let vs take heed as of all ignorance so especially of this last for to sin in this degree is to sin with a high hand against God and it is a steppe to that sin against the holy Ghost which shall neuer be forgiuen This may serue to condemne that cursed damnable Vse 1 doctrine of the Church of Rome who teach that ignorance is the Mother of Deuotion and the more ignorant the more deuout and religious Yea one of their fellowes in this land in a seditious booke is not ashamed to say Radford in his directatory to the truth pag. 419 Mat. 22.18 that the poor Plow-man that sayth his PATER NOSTER not vnderstanding the words may pray with more deuotion and please God better then the greatest Doctor that can make a Sermon of euery Petition of the same But our Sauiour Christ the chiefe Doctor of the Church hee teacheth that ignorance is the mother of error sin rebellion and damnation And in euerie place the word of God shewes the danger of this sin that those that liue in ignorance without the knowledge of God in his world liue in a most feareful estate and condition abounding in all maner of sin and iniquity both against God and man And surely this Doctrine of ignorance is one of the maine pillars of Popish Religion to keepe men in blindnesse and ignorance that they may not see their filthy abominations for if men were not extreame ignorant in the matters of God and his Word how could they bee so abused and deceiued to worship stockes and stones to fall down to dumbe Images c. Vse 2 Secondly this shewes the fearefull estate of al those that liue in ignorance without the knowledge of God and his word these men must needs liue in sinne and wickednesse for ignorance is the mother of all sin And surely Hos 4.1 it is a fearefull iudgement of God vpon this people for as the Prophet sayth There is no knowledge of God in the land so wee may say generally There is no knowledge of God amongst many Act. 17.30 but al kind of sin and wickednes abounds because men liue in ignorance without the knowledge of God and his Word as Popery Idolatry carnall security presumption swearing blasphemy contempt of the Word prophanation of the Sabbath neglect of all religion and good duties all spring from this roote want of knowledge Luk. 23. Paul persecuted the Church of God but it was through ignorance And our Sauiour prayed to his Father for his persecutors Mat. 11.20 because they knew not what they did Oh if men knew what a fearefull thing it is to liue in ignorance and to want neglect or contemne the meanes of knowledge how durst they dishonour God as they doe but so long as men liue in ignorance so long they will run into al sin be prophane and wicked But of all ignorance there is none more dangerous and pernicious and so a fearefull signe of Reprobation as wilfull ignorance when men shal shut their eyes at the light of the Gospel stoppe their eares harden their hearts and despise knowledge Wisdom cryeth withâ—ut Pro. 1.20 O yee fooles how long will yee loue foolishnes and the scornefull delight in scorning and Fooles hate knowledge because I haue called and yee refused I haue stretched out my hand and none regarded but yee despise all my counsell and would none of my Nurture I will also laugh at your destruction Well you heare that ignorance is a great sinne especially wilfull ignorance You heare again that it abounds in most places generally the body of our people bee exceeding ignorant as though they had neuer heard of God Now where ignorance abounds there sin abounds and where sin abounds the curse of God must needs hang ouer their heads as in that place of Hosea the Lord threatneth Hos 4.2.3 that because of sinne hee will make the whole Land to mourne Thus hauing shewed the sin it selfe Ignorance the Nature of the same that it is opposite to knowledge wee will proceed a little further and shew the causes why this fearefull iudgement of God raignes in most places and why people are so ignorant And secondly the remedy of this sinne how people may get out of it and so come to the knowledge of God and Eternall life The mayne cause why people bee so ignorant as they bee Causes of ignorance is the want of teaching in most Congregations howsoeuer it hath pleased God that this complaint cannot bee taken vp of this Country parts 1 Want of Preaching yet I am not ignorant that in some Townes and Parishes they haue the Word very seldome preached vnto them perhaps monthly or lesse Now Pro. 29.18 Where the Word is not preached there the people perish or where vision failes the people are naked void of knowledge Rom. 10.14 grace or the feare of God How shall they beleeue without a Preacher so how should they know God Mat. 15.14 Hos 4 9. vnlesse they bee taught for if the Blind lead the blind both fall into the ditch And againe There shall bee like Priest like people Like Shepheard like sheepe an ignorant carelesse and vnconscionable Minister an ignorant blind and prophane people And how can it bee otherwise And therefore in the three first Chapters of the Revelation where the Holy Ghost commends or discommends the Minister he doth likewise commend or discommend the people for the good estate of the people depends for the most part on the good paines of the Minister 2 Carelesnes of the people Another cause why ignorance abounds is the wonderfull security and carelesnesse of the people they haue no desire to know God nor loue nor desire to the sincere Milke of the Word yea they are well content to liue still in their damnable ignorance and blindnesse 2. Pet 2. Iob. 21.15 Mal. 3 14. Who is the Almighty that wee should serue him and
forwardnes in you in sanctifying the Sabbath and hearing the word diligently since which time who doth not perceiue a decay of zeale a decay of hearing in a great many of this congregation that will scarce now vouchsafe God your presence in the assembly of his people once a month The full soule sayth Salomon loatheth the honey combe Reu 3.14 I feare you are full euen of spirituall pride with the Church of Laodicea Well bee warned betimes lest your footings that you haue taken so oft in your bowling Allyes surmount your steps into Gods house and so the Lord lay this sinne of ingratitude to your charge that hee should offer vnto you such gracious oportunities and ye should so carelesly neglect the same Vse 2 Secondly this condemnes the common repentance of most men and women that it is not sound nor sincere because though they condemne sinne know it to be sinne yet they neuer proceede so farre as to leaue and forsake it Mar. 6. Herod could not bee brought to leaue his Incest Demas made a fayre shew for a while but by and by left all fell into loue with the world so many men will for a brunt serue God and seeme very forward both to heare the Word read pray c. yet the strength of their owne corruptions and the loue of the World steales away their hearts so as it comes to nothing but sure it is that the grace of God when it hath taken possession in a mans soule it will throughly purge the same though not altogether from sinne for the Flesh will euer rebell against the Spirite yet from the power of sinne so as that man that is truely sanctified shall not from henceforth become a seruant vnto sinne for a purpose to continue in sin and the grace of God cannot abide both in one Soule but of this before And thus much of the Complaint the Iudgement followeth VERSE 5. Therefore haue I cut downe by the Prophets I haue slaine them by the words of my mouth and thy iudgements were as the light that goeth foorth HAuing heard of their sinue now wee are to speake of their punishment which the Lord inflicted vpon them for the same namely fearefull destruction and vtter ouerthrow In speaking of their punishment we are hence to obserue foure things Parts of the Text. First the Author of it I that is the Lord himselfe Secondly the greatnesse of it Cut downe and slaine them Thirdly the Instruments the Lord vseth My Prophets my word Fourthly the equity of it namely that the Lord made his iudgements as cleare as the noone day vnto them so as they could not plead ignorance or want of knowledge Therefore haue I cut downe Therefore that is because I haue on my part done what I can to reclaim you and bring you to some good passe but you refused and hardned your hearts and contemned my words for then the cause of Gods iudgements is their rebellion against the meanes and their contempt of the Word of God and preaching of his Prophets Doct. 1 Then hence wee learne what a grieuous sinne it is to contemne the meanes of saluation To contemn the meanes of saluation is a grieuous sinne and neuer goes vnpunished Gen. 7.10.11.12 to contemne the Gospell of Christ Iesus it neuer goes vnpunished When Noah had preached repentance to the people of the old World for the space of one hundred and twenty yeares together and the people had despised the same what followed in the end but a fearefull destruction euen a generall Deluge which swept them all away When Lot spake to his sonnes in Law which married his daughters and warned them to escape out of Sodom for the iudgements of God were at hand to bee layde vpon that City The Text sayth Gen. 19.14 that Hee seemed to his Sonnes in Law as though hee had mocked but what followed did not they perish with those sinnefull Sodomites And Iob makes this one of the marks of a reprobate They say vnto God Depart from vs Iob. 21.14 for wee desire not the knowledge of thy wayes not that there are any so desperately wicked as to vse such speeches against the Lord but the meaning is that men declare so much by their liues they liue in open contempt of the gracious meanes of their saluation whatsoeuer they pretended in words their deeds declared that they cared not to bee acquainted with Gods will To the same purpose is that complaint in the Psalme My people would not heare my voyce and Israel would none of mee Psal 81.11.12 The Lord had often spoken to that people by his seruants the Prophets but they regarded them not much like to our people in these times but what followed the Lord would neuer put vp this great ingratitude at their hands but sayth in the verse following Ver. 12.1.1 So I gaue them vp vnto the hardnes of their owne hearts and they walked in their owne councels And this is further cleared by that speech of Almighty God by his Prophet Ieremy where hee sayth Ier. 7.13 I rose vp earely and spake vnto you but when I spake yee would not heare me neyther when I called would ye answere Behold here the desperate estate and condition of this people that notwithstanding God had dealt so graciously with them from time to time to offer vnto them so many gracious oportunities of their saluation following them as it were at the heeles with the same sometimes by his Word sometimes by his mercies sometimes by his iudgements yet they neglected them al they contemned thē al. But afterward the Lord made good the words of his seruants he brought his iudgements vpon them and their Temple Verse 14. in the which they seemed so much to trust vppon the Lord made it as Shilo and as the same Prophet complaineth in another place That the wayes of Sion lamented Lam. 1.4 because no man came to their solemne feasts all her gates are desolate the Priests sigh c. It was not their outward priviledges that would now stand them in stead that they were the posterity of Abraham that they had amongst them the Arke of Gods couenant the Mercy seat Psal 132.14 the Temple of the Lord and that the Lord had appointed that for his rest for euer Seeing they contemned his Prophets Ier. 6.10 delighted not in Gods voyce but tooke pleasure in vnrighteousnesse And this is that our Sauiour layes to the charge of the people of Ierusalem Mat. 23.37 How often would I haue gathered you together and yee would not Behold now your habitation is loft desolate Mat. 11.21 Yea our Sauiour Christ tels them of Capernaum that it shall bee easier for the land of Sodom in the day of iudgement then for them so then we may safely conclude this doctrine with that speech of the Apostle 2. Thes 2.10.11.12 Because they receiue not the loue of the truth that they
of their sinning Like Men. That is The manner when I meant to make my Couenant with them and promised that I would bee your God and to this end gaue you my lawes to traine you vp in obedience you most vnthankfully and rebelliously haue cast off the yoake of obedience haue broken my Couenant would not stand to your promise So that the Lord doth lay this to their charge that they were most vnconstant and light yea most vnfaithfull I meant in good earnest to do as I said but alas you for your part soon went away out of the way and forgot your Couenant In their example wee may note what is the nature Doct. 2 of man namely most vnconstant in anie holy dutie Man by Nature vnconstant in any holy duty verie vnfaithfull and easilie drawne away from obedience to the law of God and easilie drawne into sin and wickednesse yea so weake and vnconstant are wee of our selues that if the Lord leaue vs but a while to our selues Oh into what foule sinne shall wee not easilie fall into This is clearely to bee seene by the example of our first Parents who Gen. 3.6 though they were created in a most excellent estate yet being left to themselues they fell away from God incontinentlie yea weake and small meanes are of force sufficient to batter our faith if God but euen a little doe withold his grace This wee may clearelie behold by the examples of Noah and of Lot that notwithstanding they had experience of Gods wrath against sinne sinners by the destruction of the old world Gen. 8. Gen. 19. and of Sodom and Gomon yet both Noah and Lot fel incontinentlie from God the one in the sinne of drunkennesse the other committed incest with his two daughters All the strength that is in the best not being supported by Gods grace it is but as smoake which is vanished away with the least blast of wind Looke on Dauid a Prophet of the Lord 2. Sam 12.1 a man after Gods owne heart yet being left vnto himselfe fell into those great grieuous sinnes of Adultery and Murder yea and continued in the same a long time till the Lord sent vnto him his Prophet Nathan to awaken him This the Prophet plentifully teacheth by the examples of the Israelites Psa 78.40.41 saying How oft did they prouoke him in the wildernesse and grieue him in the Desert Yea they turned and tempted God and limitted the Holy one of Israel Exo. 9.27 28 This is cleare by the example of Pharaoh who sometimes could crie out and say I haue sinned the Lord is righteous but I and my people are wicked Pray yee to the Lord for mee and I will let you goe These were goodlie words and faire promises but alas they were nothing for what followed When the Hayle was gone and the Thunder ceased and the iudgement was remoued his heart was hardned and hee continued in his sinne Who could cleare Dauids innocencie more then Saul 1. Sam. 34.17 Thou art more righteous then I for thou hast rendred me good I haue rendred thee euill c. Yet did Saul afterward persecute Dauid Sometime wee are bold and couragious in a good cause as Peter was Though all men deny thee yet will not I deny thee but when the least temptation is laid vpon vs wee faint and are quickly discouraged It fares with vs as it did with Peter hee would needs walke vpon the water to go to Christ but presentlie hee beganne to sinke and so had perished had not Christ reached out his hand and staied him Euen so fareth it with vs if the Lord reach not out his hand to stay vs wee must needs sinke vnder euen the least temptation that Sathan laieth against our poore soules Hereunto commeth that Parable propounded by Christ A certaine man had two sonnes Mat. 21.28 and came to there 〈◊〉 and sayd Sonne goe and worke to day in my Vineyard but hee answered and sayd I will not yet afterwards hee repented himselfe and went Thou came hee to the second and sayd so likewise and hee answered I will sir yet went not Hee seemed forward â—â—t presentlie hee hung backe hee promised much but performed nothing at all The like may bee seene in the rich man that came to Christ and said vnto him Good master what good thing shall I doe that I may haue eternall life This man no doubt had a purpose to bee a Disciple of Christ he was well perswaded of Christ and his doctrine Tell me Oh tell mee saith he what course I must take to that end I may bee sâ—â—ed and that eternall life may bee my portion yet when he was tried Mat. 19.16 Hee went away sorrowfull and his good beginnings were but As the Morning Dew not durable and lasting So these places of the Apostle Paul do directlie proue the same where hee saith That many sinne againe after the receyuing acknowledgment of the truth Heb. 6. acording to the saying of the Wiseman As the 〈…〉 againe to his owne vomit so a foole turneth to his foolishnesse Pro. 26.11 So that wee see the Doctrine sufficientlie proued and confirmed vnto vs that man of himselfe is exceeding fraile mutable and vnconstant especiallie in holie and heauenlie businesses vnlesse wee bee staied and sopported by God as his people here that though they had entred Couenant and reade a solemne promise to God that they would become his people yet Likemen fraile and weake they fell away And the reason of this Doctrine is cleare Reason Euery good and perfect gift it of God It is not of our selues or in our owne power but it is the proper gift of God as the Apostle teacheth Rom. 12.18.19 Beast not thy selfe against the branches for if thou beast thy selfe thou bearest not the roote but the root beareth thee Bee not high minded but feare The Apostle in this place taketh away all matter of boasting from the Gentiles reasoning from their changeable condition not being firmelie fastned and deeplie grounded as the root it selfe but mutable and changeable easilie to bee broken off as boughes from a tree So then it is God alone that is the Author of constancie and perseuerance Who worketh in vs both the will and the deed And wee of our selues without the same helpe of God are vnconstant in any holie dutie Vse 1 Seeing this is the state and condition of vs all that we are by nature very vnconstant in the performance of any holie duetie when the Lord shall but a little leaue vs to our selues Wee may from hence conclude that woful is their estate and condition that the Lord leaueth thus to themselues they shall shrinke away and melt as the waxe before the Sunne and in the end such shall become very dogs and swine for God giues many times such ouer to a reprobate sense and tabes away his spirit from them whereby they grow worse and worse