standing or falling soul How this and you will not easily be seduced in other points The Scripture tells you P. cts 4.12 There is no other name give under heaven by which men can be saveâ— Neither is there salvation in any other It is the whole business of St. Paul almoâ—â— throughout the Epistle to the Roman and that to the Galathians to proâ—â— his St. Paul desires to be found â—â— Christ alone Phil. 3.9 10. not having his own righteousness which is of the Law but the righteousness of God the righteousness of faith Hence Christ is called The Lord our righteousness And he is said to have been made sin for us who knew no sin that we might be made the righteousness of God in him And to be made of God for us Wisdom Righteousness Sanctification and Redemption 6. That every soul thus justified is effectually called He is not only as many are called called out of the Pagan world to believe and receive the Doctrine of the Gospel but by the Spirit of God powerfully joyning with the Word he is made to see and be sensible of his lost condition out of Christ and enabled by a true and lively faith to receive and lay hold upon and trust in Christs righteousness he is also regenerated that is made a new man by a thange wrought by Gods Spirit in his heart affections whole man And without this none is justified none can be saved Joh. â— 5 Except a man be born again of water and the Spirit he can never enter into the Kingdom of God Ro. 8.13 If you live after the flesh you shall die Ro. 8.1 There is no condemnation to them that are in Christ who walk not after the flesh but after the spirit If a man have not the Spirit of Christ he is none of his And in many other Texts Let men talk what they please of Baptismal Regeneration who so lives to years of discretion and hath no more shall never see the face of God I know the most learned assertors of it conclude it of little value ponentibus obicem as they say that is if men after Baptism wilfully sin against God who lives and doth not So as that limitation makes their novel Doctrine but a security to baptized persons dying in infancy They have a fancy to merit the name of Blandi instead of Duripatres infantum as Augustine was called All that is to be feared of the imbibing in that new Doctrine is lest people should be luâ—led asleep with that notion of being justified in Baptism and think that iâ— afterward they run to all excess of riot they need only to wash their feet by aâ— slighty repentance and never look after a true sight of sin or an actual believing in the Lord Jesus Christ 7. That Christs Righteousness is not imputed to any soul without the exercise of faith eying receiving resting upon Christ and Christ alone for salvation Nor can any true act of sanctification flow from any other principle So as one who never in the fight of his sin and lost condition fled to Christ and laid hold upon his righteousness be he under what other circumstances of birth breeding Church-membership moral righteousness formal and constant performance of religious duties is in a state of damnation and so dying perisheth for ever John 3.18 Joh. 3.18 He that believeth on him is not condemned but he that believeth not is condemned already because he hath not believed in the name of the only begotten Son of God Ver. 36. He that believeth on the Son bath everlasting life he that believeth not shall not see life but the wrath of God abideth on him Rom. 5.1 Being justified by faith we have peace with God And again Without faith it is impossible to please God 8. That regeneration and faith and every other habit that is truly spiritual cometh from the special distinguishing grace of God and is wrought in the soul by his alone power and by him drawn out into exercise and we have no power of our selves so much as to think one good thought Except a man be born again of water and the Spirit Joh. 3.5 John 3.5 Born not of blood nor of the will of the flesh nor of man but of God Phil. 1.29 Phil. 1.29 It is given you on the behalf of Christ to believe Faith is not of our selves it is the gift of God Ephes 2.8 Eph. 2.8 Every good and perfect gift cometh from above Jam. 1.17 James 1.17 Without me you can do nothing John 15. John 15. We have no sufficiency of our selves to think one good thought 2 Cor. 3.5 2 Cor. 3.5 Abide in this Christians Christ doth not say Without me you can do no great things nor without me you can do little but without me you can do just nothing 9. That whosoever is thus justified and regenerated sinneth often but yet in some sense sinneth not Not as others do not making a trade nor taking a pleasure in sinning not with plenary acts and consent of his will He cannot be an habitual constant Drunkard Unclean person Swearer Curser Lyar Blasphemer Prophaner of Sabbaths or the hoâ—y Name of God he cannot live in a known course of cheating and defrauding but though he falls seven times a day yet it is by sins of infirmity and if he be overcome by temptations to greater sins as Noah Abraham Job Peter David c. yet he lyes â—ot in them but with Peter weeps bitterly 10. That although a child of God may â—n many things be ignorant of his duty and wherein he knows it may sometimes â—ant strength to perform it and he who â—oth most is not perfect yet no true child of God will live in the wilful and instant omission of any known duty â—or in the wilful ignorance of any part â—f his duty but striveth to grow in â—race and knowledge and for what he knoweth To will is present with him though he hath no strength to perform and as to his inward man he will delight in the Law of God and though he â—e not perfect yet he striveth after peraction Phil. 3.12 Phil. 3.12 He followeth after that he may apprehend that for which he is also apprehended of Jesus Christ counteth not himself to have appâ—â— hended But doth this one thing forgting those things which are behind reacheth forth to those things that are fore and presseth toward the mark forâ— price of the high calling of God Christ 11. That in order to this he who â—â— would see the face of God must make Word of God his rule Isa 8.20 Mat. 15.9 Joh. 4.23 Deut. 12.32 both of faith 〈◊〉 life Believing no Divine Truth but upon credit of the revelation of it in the Sâ—â—ptures indeed otherwise it can beâ—â— Divine faith taking his Rule for Wâ—â—ip from the Scriptures Col. 2.23 Psal 119.109 both for 〈◊〉 Acts and for the manner and directâ—â— all the actions of his life
suffer him the far to prosper Hath God since that tiâ—â— blest you in your estate in your children in your trade c Or hath he blasâ—â— you If the latter Have you not 〈◊〉 cured this unto your selves in that ye 〈◊〉 forsaken the Lord your God when he led you by the way But it may be you cannot yet see divine vengeance thus pursuing you there is a time when poenalis nutritur impunitas God fatteth up some with the Maist of the world to the great day of slaughter though ordinarily these be such as never made any profession Judas that had been a Disciple quickly disgorged his thirty pleces you know That which I would have you principally enquire is how it hath been with your inward man as to your spiritual concerns St. John in his Epistle to his Host Gaius wisheth above all things that he might prosper and be in health even as his soul prospereth If there should be a Doeg that hath got anything by his treachery to Christ and the interest of his Gospel I would â—eg of him to consider whether his â—oul also prospereth and be in health as his outward man is You have pretended formerly to know what belongs to an inward serenity of mind to peace of conscience c. Have you at any time since your change found leisure to speak â—o your own souls and say Is it peace If you have not you have been very careless of Eternity If you have what hath it answered Have you gone to bed with as much satisfaction in your spirit after a day spent at a play or aprofane meeting as you did heretofore after a day spent in a religious meeting or at a fast Have you had no more melancholick thoughts no more sad reflections no more terrours than before Hath not the evil spirit sometimes so troubled you that you have been forced to send for a Minstrel to play it off Have not the images of those righteous servants of God whom you have been reviling whom you have been accusers of and instruments to hale into prisons ruine and as much as in you lay to make an end of sometimes appeared to you in your dreams and disquieted you in your sleep Have you not heard though not a voice from heaven God will not so much honour you who have so much spit in his face yet a voice from your own conscience Soul soul why persecutest thou Christ What evil hast thou formerly seen in that way wherein thy self did walk worthy of this death or these barbarous bonds Do you see what servants what home-born slaves you have made your selves How the children of Noph and Tahapanes have broken your head O return into the right wayes of the Lord return to your first Husband speak sincerely Was it not then every way better with you than now 6. Consider seriously with yourselves if a day of trouble should come as certainly thou art not the only person exempted from the incurnt ances and accidents to which mortality is exposed and subjected would any of those things or persons help you to which you are turned and whom you have gratified in your departing from the right ways of God The Professor not abiding in Christ usually makes choice 1. Of New Principles 2. New Practices in his conversation 3. New Friends and a New Society 1. New Principles he must have a seared conscience that upon strict Principles can build a loose practice and retain the truths of God in unrighteousness Therefore the Backslider hath ordinarily an Almanack faith calculated for the Meridian of his present practice For example it was the old faith of Professors that all men and Women are by nature children of wrath Ephes 2.3 That they remain in this state of wrath till by the hearing of the word the holy Spirit working with it faith be wrought in them and they be brought to Receive the Lord Jesus Christ and to believe in him John 3.18.36 Till they be regenerated and born again by the Spirit of God John 3.3 5. that is till old things be passed away and all things become nâ—w with them for he that is in Christ is a new creature That true faith where ever it is purifieth the heart worketh by love to God to his people in a strict universal obedience to all the commandments of God As to which they must have a presence to will though they may in many things want stength to perform That who so thus believeth and is thus regenerated is justified by the imputed righteousness of the Lord Jesus Christ alone and being justified sinneth not wilfully and presumptuously or doth not lye and abide in sin but though he sometimes falleth by sin yet he by and by purifieth himself and riseth again by repentance And it is the business of his life in all things to make the word of God a light to his feet and a lanthorn to his paths Thou hast possibly collected another system of practical principles That every one who is baptized is justified and regenerated That to believe is nothing else but to be perswaded of the truth of the Scriptures That indeed a man may fall away from his justified estate in Baptism by actual sins but a slighty acknowledgement of his sins in a formal confession or when he comes to dye will make up all again And if a man lives in Obedience to what he calls the Church making the dictates of men the rule of his practice without any particular enquiry whether they be according to the Scriptures or no he shall not need fear salvation I confess this sheweth an easie way to Heaven if it were as sure But suppose a day of trouble now to thy soul suppose now thy conscience awakened either whiles thou art in thy full career in thy prosperity or when thou comest to dye and some such Texts as these fall into thy thoughts at that day John 3.18 He that believeth on the Son hath everlasting life and be that believeth not is condemned already because he hath not believed on the Name of the only begotten Son of God Rom. 8.1 There is no condemnation to them that are in Christ whâ— walk not after the flesh but after the Spirit v. 5. They that are after the flesh 〈◊〉 mind the things of the flesh they that 〈◊〉 after the Spirit do mind the things of the Spirit ver 6. To be carnally minded iâ— death ver 8. They that are in the flesh cannot please God ver 13. If you live after the flesh you shall dye Neither â—â—cumcision availeth any thing â—â—uncircumcision but a new creature Suppose these or other such like Scriptures should stick fast to thy thoughts in an evil day what should relieve thee Will it relieve thee when thoâ— comest to dye to remember thoâ— wer 't baptized in thy infancy Will noâ— thy thoughts reflect There are thousands that were baptized will be damoned Simon Magus was baptized yeâ—â— the gall of bitterness and in the bands of
to Christ walking in your uprightness in an exact obedience to his blessed will both in matters of Worship and Homage towards God and in matters of Holiness Justice equity and Mercy towards men 1. 1. Br. Abide in the faith of Christ that is in a firm and fixed perswasion of the truth of those propositions of truth which Christ hath in his Gospel revealed This is the least of a Christian and that which distinguisheth him from a Jew whâ—â— believeth the Old Testament but not thâ— New and from a Pagan who believeth neither A man may go to heâ— who hath it for the devils also believe and tremble they could say Thou anâ— Christ the Son of the living God but nâ— man can go to heaven without it It is â—he foundation of justifying faith it hath an influence upon all our practice How shall men call on him on whom they â—ave not believed Therefore the Apostle â—eaking of some Apostates joyns both â—hese phrases together Having made â—ipwrack of faith and of a good conscience Without reliance on Christ none can â—e saved who will trust and rely and â—dhere to a Saviour who doth not â—now him or is not perswaded of him â—â— his circumstances of sufficiency Think not therefore light of this The propositions of the Gospel are various the Scriptures are as full of them â—s the Heavens are of Stars but as one â—ar differeth from another in glory â—â— it is with these Propositions All are â—ot of equal weight glory and influence Divines have usually distinguished â—hem into Fundamentals and such as â—e no Fundamentals But what are Funâ—amentals is not yet agreed nor I think â—er will I shall not undertake to deâ—â—de the controversie But in short I think Propositions of truth may be illed Fundamental 1. With reference to others So those truths are Fundamental which are the bases and foundations of all others from whence theâ— flow by way of just consequence oâ— inference 2. With reference to our salvation and so those are fundamental upon which our salvation depends And 〈◊〉 these 1. There are some that must be explicitly known and assented to or we can not be saved I think truly the number of these is not great though I durst nâ—â— undertake to define them 2. Others there are of which 〈◊〉 cannot say that an explicit disting knowledge of them is necessary to salvation but some knowledge of theâ— and assent to them is necessary especially to persons living under the light of the Gospel I shall not pretend â—â—give you a strict account of all that fâ—â— under either notion but some I shall more especially commend to you 1. That the holy Scriptures are 〈◊〉 Word of God and the only rule of faiâ—â— and life This is the principle of 〈◊〉 Christian Religion and the proof of from Scripture is not to be expected Take heed you fail not in this yea and take heed upon what argument you receive the Scripture as such The Socinian will tell you there are arguments enough from reason but the greater is not blessed by the less The Papists will tell you the Tradition of the Church is enough If you take the Scriptures upon either of these evidences as sufficient the devil hath a fair advantage to tell you That both these are but humane testimonies and humane testimony can beget but an humane faith and if an humane faith be sufficient for the Scriptures in general It is sufficient for every proposition of faith revealed in them Our Saviour â—lessed Peter for believing what flesh and â—loud revealed not to him The old Doctrine of Protestants was That nothing â—ut the impression of the holy Spirit workâ—â—g by and with reason and the self-â—vidence of those holy books can be enough â—old there or you lose all Do the â—apists bid you Prove the Spirit you preâ—nd to perswade to Bid them prove their Church whose traditions they obtrude upon you and you are even with them They must certainly prove it by the Scriptures or not all and iâ— so I hope the Scriptures may as weâ—â— be allowed to shine in their own light as in the light of the Church which hath no light but what it must borrow from the Scriptures 2. That the Lord Jesus Christ thâ— Eternal Son of God prophesied and prefigured of old in the fulness of time assume our nature and as God-Man died â—â— our sins and rose again for our justification being our only Saviour Mediator and Intercessor and he whom God hath appointed to judge the world The Socinian or Vnitarians as they call themselves deny the eternal existence of the Son God and so call you to believe in a insufficient Saviour they deny his Mâ—rits or the Satisfaction of them The Papists tell you of other Mediators and Intercessors hence their invocation 〈◊〉 Saints they teach you to trust in youâ— own merits take heed of these the shake the foundations The Apost calls Christ God over all blessed for evâ—â— It tells you Rom. 9 5.4.25 Rom. 4.25 He was â—â— livered for our offences 1 Tim. 2.5 and rose again for our justification It tells you that there is but one Mediator between God and man even Christ That he liveth to make intercession for us Heb. 9. Acts 4.12 That there is no other name under heaven by which we can be saved neither is there salvation in any other Let this be a second 3. That there is none righteous no not one No Infant Rom. 3.10.5.15 17 18 19. The Scripture tells you Ephes 2.3 We are all by nature children of wrath Psal 51.4 That our mother hath conceived us in sin That by one mans disobedience many were made sinners No grown person either legally righteous 1 King 8.46 For there is none who liveth and sinneth not Jam. 3.2 Ja. 2.10 Eccles 7.20 There is not a just man that liveth and sinneth not Nor yet Evangelically righteous from any righteousness of his own But of this more by and by 4. That the righteous Lord loveth righteousness And without righteousness no man can stand before God but will certainly be accursed to all eternity The Psalmist tells you The righteous Lord lovth righteousness The Law is Gal. 3.10 Cursed be he that continueth not in every little of the Law to do it The Gospel dispenseth not with that curse it only allows of our Sureties fulfilling the Law for us and our fulfilling of it in him according to that of the Apostle In him you aâ—â— complete 5. That there is no righteousness when in any poor creature in the great day 〈◊〉 the Lord can stand before a righteous God but the alone righteousness of the Lord Jesus Christ that is his active and passâ—â— obedienee imputed and made over unto â—â— Nor is there any deliverance from wrath but by this righteousness of Christ imputed This point is the very hinge of the Gospel Luther called it The Article of banding or falling Church it is the Article of a
insatiableness Psal 119.20 My soul breaketh for the longing it hath to thy judgments at all times A formalist hath his fits of thirst but they are but at some times when the good mood comes upon him and he is quickly satisfied quickly cloied A gracious heart may have a greater thirst upon him at some times than at others but the edge is never off his spiritual appetite nor is he ever satisfied he could as to his spirit his flesh indeed is weak be always hearing lively and powerful Sermons always praying he is troubled to see the Glass so soon out and the shadows of the evening so soon stretched upon the Lords days and cries out to God Blessed are they that are always before thee He blesseth the Sparrows and Swallows that can make nests at the Lords Altars 4. In fine there is a singularity in this The thirst of gracious souls is real and spiritual the thirst of other souls is dissembled and carnal An unregenerate man whether profane and carnal or formal and moral may prefend a thirst after divine institutions but he doth but pretend What a stir did the generality of these make for Sacraments when they have them with all the circumstances they desired how little do they come at them What longing did they pretend formerly to some forms of Devotion which now they enjoy how seldom are they at how slightly do they attend And as their thirst is pretended more than real so it is carnal wherein it is real There is a carnal part in Divine institutions The Apostle tells us the Jews had carnal ordinances imposed on them Heb. 9.10 he saith they were but until the time of reformation i. e. until the Gospel times Such was their Musick their Levitical gay garments their ceremonial rites their worldly Sanctnary which had the golden censer the golden pot that had Manna c. Such institutions as pleased the outward senses but did not inwardly affect the heart nor had much influence upon that In opposition to these Job 4.24 we are commanded to worship God in spirit and truth Under the Gospel there is a carnal part also in Ordinances In Prayer in Preaching the wit and neat composure or pronunciation of the Prayer or Sermon they are but the carnal part Now take an unsanctified heart if it hath any thirst after any thing that hath the name or looketh like a Divine institution 't is after the carnal part You will see their copy Ezech. 33.32 And lo thou art unto them as a very lovely song of one that hath a pleasant voice and can play well on an instrument Hence they mock at a Prayer that is not dressed up in fine language and mock at Sermous that are not full of Sentences of Authors pieces of wit quibbles and such like vanities which to use the term in the Prophet are but like the souls bread mixed up with mans dung which makes the gracious soul nauseate it The hunger and thirst of a gracious soul is quite of another nature Psal 119.140 Psal 119.140 Thy word is pure saith David therefore doth thy servant love it The more plain and spiritual and scriptural the more quick and powerful a Sermon is the plainer and more spiritual the Prayer is the more a truly gracious soul thirsteth after it the more it allayeth his thirst and satisfieth his soul Other preachings and prayers which are rather starch'd Orations and exercises of wit and ostentations of parts he seeth so little of God in so unlike the copies in holy Writ so disproportioned to their end that he will have nothing to do with them as long as he can enjoy any other and feeds upon them as men do upon carrion and dung only when they can come by no better food This I have shewed you the singularity ofâ— gracious souls thirst after divine institutions That there is such a thirst suchâ— singular thirst is evident from this instance in the Text and that of David expressed Psal 63.1 2. my â—oâ— thirsteth for thee Psal 63.1 2. my flesh longeth for thâ—â— in a dry and thirsty land where no water is To see thy power and thy glory as I have seen thee in the sanctuary Psal 84.1 2. And again Psal 84.1 2. How amiable are thy tabernacles O Lord of hosts My soul longeth yea even fainteth for the courts of the Lord and my flesh crieth out for the living God It is evident from the diligence of Gods people in attending upon such institutions it was prophesied of the Gospel times that many should say Isa 2.3 Come ye and let us go up to the mountain of the Lord 〈◊〉 the house of the God of Jaccob He will teach us his ways and we will walk in his paths Though there were very many corruptions crept into the Jewish worship yet our Saviour ordinarily went to their Synagogues and aways to the Passover and as to the last he saith Luke 22.15 Luke 22.15 With deâ—â— have I desired to eat this passover with you He thirsted not after their inventions and traditions those he condemned reproved bare open and frequent testimony against but he thirsted after his Fathers institutions though his Soul stood not in that need of them that we do It is evident from the experience of every gracious heart who finds this thirst within himself But let us in the next place enquire the causer of this thirst whence it is that in every gracious soul there is such a thirst such a singular thirst after Gods institutions I shall assign a three-fold cause 1. The strictness of the Divine Precept 2. The apprehension of the suitableness in them to the vacuities and wanâ— of the soul 3. A Christians experience of his former advantage from them 1. The strictness of the precept Waiting upon Gods institutions is a great piece of a Christians obedience Of old Câ—â—enmcision Sacrificing the Passover alâ— fell under a strict precept for the moâ— part with a commination The soul thâ— did them not should be cut off from bâ— people We do not find the like threatning under the new Testament butâ— gracious heart feareth the analogy oâ— the one to the other will evince it dangerous to neglect them Whether 〈◊〉 doth or no he is one that rejoyceth iâ— the Lords commandments above riches and cries out O that my ways were directed to keep thy statutes Psal 119.14 He is sensible that these are pieces of his homage to God such pieces of homage as God eyeth in a special manner and wherein his soul draweth nigh to God this maketh him thirst af er them But this is not all 2. He so well understands the state of his own soul and the-nature of divine insitutions that he apprehendeth in them an â—â—esding suitableness to his souls wants This highly encreaseth his spiritual thirst Let me here open a little this saitableness of divine institutions to the flate of the best souls on this side of heaven 1. The
Josiah The â—â—ticular judgment which God at his time had given him a prospect of â—as a Dearth as in verse 〈◊〉 dearth â—â—rough want of rain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Hebrew â—ord signifieth and so the Text makâ—â—h it plain verse 3. The Nobles sent their 〈◊〉 ones to the water they came to the 〈◊〉 and found no water verse 4. The 〈◊〉 was chapt there was no rain on 〈◊〉 earth ver 7 8 9. The Prophet â—on the prospect of this-dreadful â—â—dgment puts up a fervent prayer to God To which the Lord returns an angry answer verse 10 11 12. 〈◊〉 short he bids Jeremiah pray no more foâ— them for he would consume them by sword famine and pestilence As there is an acceptable day a day when the Lord will be found so there is a time when his Spirit shall no longer strive with man his patience shall no longer be tired though Noah Daniel and Job pray they shall but deliver their own souls the decree is gone forth Verse 13. Jerem tells the Lord that there were a breed of Prophets sang another tune to this sinful people and told them they should have peace and neither see sword noâ— famine Thus Jannes and Jambres resisted Moses Such wretches have been in all ages when the Devil gets 〈◊〉 commission to seduce a people to ruineâ— the instruments he useth to execute 〈◊〉 are profane ignorant lying Priests Thâ—â— was the way you know Satan toâ—â— God he would seduce Ahab to go an fall at Ramoth-Gilead I will go saitâ— he and be a lying spirit in the mouth 〈◊〉 his Prophets The Lord tells Jeremy Verse 14. these Prophets were not of his sending they prophesied lies in his Name false visions divinations things of naught the deceit of their own hearts yet without doubt these were the generality of the Jewish Ministers men brought up in the Schools of the Prophets and in the orders of their Church and cloathed with an external call to their works Even under the Law God allowed his people a judgment of discretion and did not oblige them to believe what their Priests said without any examination of it It is possible regular Priests and Prophets may not be sent by God nor â—ught people to look upon them so when they find them speaking contrary â—o the Word of God But Oh! it is a â—angerous thing for the Ministers of truth to become the messengers of lies for us to corrupt the Word of God Dangerous it is to our selves Verse 15. Tell these Prophets saith the Lord By sword and â—â—mine you shall be consumed It is danâ—â—rous for the people If the trumpet â—â—ve an uncertain sound who shall prepare himself to the battel If the Ministers try All is well God is well pleased do wickedly still you do God good service in it The interpretation be to the enemies of all good men How easily are people hardened and encouraged in vile courses Verse 16. But shall their Priests words save them No. The people saith God to whom they prophesie shall be cast out in the streets of Hierusalem because of the famine and the sword and there shall be none to bury them their wives their sons and their daughters for I will pour their wickedness upon them The lie of the Prophet never justifieth the credulity of the people God expecteth that his people should search the Scriptures and examine whether those things the Minister speaks be conformable to his Word or no and yield no further assent to what they say then what they find ground for there After this Verse 17.18 God directeth the Prophet to act the person of a mourner before the people upon a prospect of his judgments to come as if they already were come Oh! how loth the Lord is to destroy a people amongst whom he hath once had a Name How shall I give thee up O Ephraim how shall I make thee as Admah how shall I set thee as Zeboiim Jeremiah knowing he had to do with a gracious God that sometimes repenteth himself of the evil he hath threatned and brings it not upon a people sets himself to prayer as the proper means if any would do to avert the vengeance of God His prayer begins with the words of my Text and holds on to the end of the Chapter In which you have 1. A servent Expostulation Hast thou utterly rejected Judah hath thy soul loathed Zion Why c. 2. A sad representation of the state of the people 1. They were smitten and there was no healing for them 2. Their expectation was frustrated We looked for peace and there is no good and for the time of healing and behold trouble 3. Here is an humble though more general confession We acknowledge our iniquities and the iniquities of our fathers for we have sinned against thee 4. An earnest supplication express'd in several terms and back'd with several arguments closely couched The Terms are 1. Do not abhor us 2. Do not disgrace thâ— throne of thy glory 3. Remember Break noâ— thy Covenant with us The Arguments are 1. For thy Names sake 2. We are the throne of thy glory 3. Thou hast made a Covenant with us 4. Thou art he alone canâ—â— give showers the vanitieâ— of the Gentiles cannot cause rain 5. Lastly here is the Prophets declared resolution to trust in God and wait oâ— him verse 22. My Text as you see contains only the two first general parts of this excellent Prayer of the Prophet The first I called his fervent expostulation Hast thou utterly rejected Judah 〈◊〉 Hath thy soul loathed Zion Why haâ—â— thou smitten us and there is no healing for us Hast thou in rejecting rejected 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in reprobating reprobated Judah Those that are critical in the Hebrew observe the word signifies to reject a thing with scorn and disdain as vile and contemptible it is used as in many other places Hos 4.6 Because thou hast reâ—ected knowledge I will also reject thee Hos 4.6 Lam. 5.22 But thou hast utterly rejected 〈◊〉 Lord saith the Prophet Lam. 5.22 hast thou â—â—terly rejected Judah what Judah the remainder of the people the seed of Abraham thy friend which was so â—â—ear to thee Judah of which it was â—aid In Judah is God known hast thou â—tterly rejected this Judah Hath thy 〈◊〉 loathed Zion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used is much of the same signification with the other only it signifieth something more of the affection set against an object it is used Ezech. 16.45 Ezecth 16.45 to exâ—ress the alienation of a leud womans â—eart from her husband It is also used â—evit 26.44 Levit. 26.44 a place to which one would think the Prophet here hath home special respect And yet for all that when they be in the hand of their enemies I will not cast them away neither will I abhor them to destroy them utterly and to break my covenant with them for