A Supplement to the Several Discourses Upon Various Divine Subjects, Discourse 5

A Supplement to the Several Discourses Upon Various Divine Subjects · Discourse 5

p. 64A DISCOURSE OF Mourning for other Mens Sins.

Ezekiel 9.4.

And the Lord ſaid unto him, Go thorow the midſt of the City, thorow the midſt of Jeruſalem, and ſet a mark upon the foreheads of the men that ſigh, and that cry for all the Abominations that be done in the midſt thereof.

WHen God in the former Chapter had charged the Jews with their Idolatry, and the multiplicity of abominations committed in his Temple; And v. 18. had paſt a reſolve that he would not ſpare them, but deal in fury with them, though they ſhould ſolicit him with the ſtrongeſt and moſt importunate ſupplications; In this Chapter he calls and commiſſions the Executioners of his juſt Decree. Ver. 1. He cryed alſo in mine ears with a loud voice, ſaying, Cauſe them that have charge over the City to draw near, even every man with his deſtroying weapon in his hand. And declares whom, and in what manner he would puniſh, and whom he would pardon. The Executioners of God's vengeance are the Chaldeans, deſcribed by the ſituation of them from Judea, and the direct Road from that Country to Jeruſalem. v. 2. Six men came from the way of the higher gate, which lies towards the North. Babylon lay North-Eaſt from Jeruſalem; and this gate was the way of entrance for Travellers from thoſe parts; it led alſo into the Court of the Prieſts, which ſhews from whence the Judgment ſhould come, and upon whom it ſhould light.

Six men] A certain number. Whether the Holy Ghoſt alludes to a particular number of Nations, which the Chaldean Army might be compoſed of under their Prince, who reign'd over ſeveral Countries; or reſpects the other chief Captains or Marſhals of his Army which are nam'd, Jer. 39.3. or ſpeaks with reference to the other places wherein the City was aſſaulted by that Army, as ſome think, is uncertain.

And every man a ſlaughter-weapon in his hand.] A Hammer of deſtruction, an Inſtrument of death; the word ſeems to ſignifie a weapon much like a Pole-ax.

And one of them clothed with Linnen, with a Writers Ink-horn by his ſide.] Chriſt, ſay the Ancients, (and ſo they underſtood it before, and in Hierom's time) who appears here in his Prieſtly habit; a Linnen garment being the Veſtment of the Prieſts, Levit. 16.4. White is an Emblem of Peace. Chriſt ſeals his People with his Spirit, the Spirit of Peace. Calvin rejects not this Interpretation, but rather underſtands it of an Angel whom God commiſſioned to ſecure his People in this deſtroying Judgment. And indeed Angels have often appear'd in the form of men, and clothed with Linnen; as to Daniel, Dan. 10.5. Dan. 12.6, 7. Chriſt's Royal Power is founded upon his Prieſtly Office, which is the ground of all the ſpiritual and temporal ſalvation Believers have from God.

Ink-horn.] The word is ſo tranſlated. Though the word, ſay ſome, ſignifies a Table, ſuch as they then uſed to write upon with a Pen of Iron. Or rather it ſignifies a caſe to put thoſe Pens in wherewith they wrote.

And they went and ſtood beſide the brazen Altar.] 'Tis uncertain whether this reſpects the original cauſe of their puniſhment, viz. Their offering Sacrifices to their Idols upon that Altar which was conſecrated to the Service of God: Or elſe reſpects the Sacrifices of vengeance; thoſe were inſtrumentally to offer to God's Juſtice. The Judicial puniſhment of God's Enemies p. 65is called a Sacrifice in Scripture, Iſa. 34.6. A Sacrifice in Bozrah, Jer. 46.10. God's Day of Vengeance is called God's Sacrifice in the North Country.

Obſerve, 1. With what a ſmall number if God pleaſe, can he deſtroy a city or nation? But ſix mentioned. Almightineſs needs not great numbers to effect his will; no, not a man, ſince he can do it by his immediate hand, and command judgment in a trice.

2. How quick are Gods creatures to obey his call for the puniſhment of a rebellious people? He calls thoſe ſix men, and they preſently appear ready to execute Gods pleaſure.

3. God doth not bring judgments on a people, till their wickedneſs hath overgrown the goodneſs of his own Children. Six to deſtroy, But one to preſerve. a Sixfold work of Judgment to one of preſervation, intimating that there were ſix bad to one good in the City.

4. The ſecurity of Gods people in this world, as well as that to come, depends upon the prieſtly office of Chriſt.

v. 3. And the glory of the God of Iſrael was gone up from the Cherub whereupon he was, to the threſhold of the houſe] The glory of God, which was in the Propitiatory above the Cherubims, went from one Cherub to another, till it came to the threſhold; as birds that are leaving their neſts leap from one branch to another till they fly quite away.

Obſerve, 1. God is not fixed to any one place. He hath his temple among his people, diſcovers himſelf in his Ordinances, but upon provocations departs. The glory of God, and his Ordinances, are not entayled upon any nation longer than they walk worthy of them.

2. The glory of Gods Ordinances is obſcured among a people, before judgments come upon them. The glory of God went up from the Cherub. I will take away the hedge of my vineyard, and it ſhall be eaten up, and break down the wall thereof, and it ſhall be troden down, Iſa. 5.5. The Ordinances of God are underſtood by ſome interpreters to be the hedge, and wall of a People; when God takes away the Hedge, the breach is made wide for every wild beaſt to enter, and tread it down. The preſence of God in his Ordinances, the preſence of God in his providences is the hedge of a people. The Temple is forſaken by God, and then polluted, in judgment, by men, v. 7. God then comes to the man clothed with linnen, that had the Writers inkhorn by his ſide, & ſaid unto him, Go thorow the midſt of Jeruſalem, and ſet a mark upon the foreheads of the men that ſigh, and that cry for all the abominations that be done in the midſt thereof, v. 4. And v. 5. He commands the executioners of his wrath to go after him, & ſmite without any pity both ſmall and great, beginning at his Sanctuary. foreign. Interpreters trouble themſelves much what this mark ſhould be, and tell us from Origen, that a believing Jew told him the ancient Samaritan letter called Tau was written like a croſs, But that is a fancy, the ancient Samaritan letter being the ſame with the Phaenician was not writ in that form.Voſſius de Arte Grammar. l. 1. c. Some ſay it was the law, becauſe the Hebrew word foreign ſignifying the law begins with that letter, to ſhew that ſuch were to be marked that were devoted to the obſervance of the law. Markt they were, ſaith Calvin, with a Tau, becauſe that being the laſt letter in the Alphabet, ſhews that the people of God are of the loweſt account among men, and the off-ſcouring of the world ת being the firſt letter of foreign, vives, noted the preſervation of them. On the foreheads **Grotius.] Alluding to the cuſtom of the Eaſtern countries to mark their Servants on the foreheads with the names of their maſters.**Oecolampad. Not on their viſible foreheads, but on their inviſible conſciences; the conſcience is the forehead of the Soul; As eminent in the heart as a forehead in the body.

The bloud of Chriſt upon the conſcience is the beſt mark of diſtinction, as the blood of the paſchal Lamb upon the poſts was the mark whereby the Iſraelites were diſcerned from the Aegyptians, and the edge of the Angels deſtroying ſword diverted from them. It was a mark of a ſpecial providence of God. The deſtroying Judgments were to follow the Sealing Angel, and not touch thoſe that were markt by him on the forehead.

Obſerve 1. All judgments have their commiſſions from God, whom to touch, whom to overthrow. God doth not ſtrike at random. The man in the linnen garment was to bridle the Chaldeans, & direct their Swords to the right objects. God overpowers the natural inclinations of all his creatures, whom he appoints executioners. God hath a hook in the noſtrils of Leviathan; nothing can be done without the leave of providence; man forms the weapons, God gives the edge, and directs the ſtroak.

2. In the higheſt fury and vengeance God hath reſerves of mercy for his own people. Angels are appointed to be preſervers of his children in the midſt of the deſtroying of a people. Inviſible Angels are joyned with viſible enemies, to conduct and govern their motions according to the Command of their great General. God's Judgments are diſpenſed with greater kindneſs to his People, than deſires to take vengeance upon his Enemies. He hath a heart of Mercy as well as a hand of Juſtice.

3. God is more careful of his people than revengefull againſt his enemies. He firſt orders the ſealing of the mourners, before he orders the deſtruction of the rebells; he will firſt honour his mercy in the protection of the one, before he will glorifie his juſtice in the deſtruction of the other. The Angel hath orders to ſecure Lot before Sodom was fired. The executioners of his wrath were to march after the ſecuring Angel, not before him; Nor equal with him: And were only to cut off thoſe whom the Angel had paſſed by.

p. 664. If you take this mark for a mark on the Conſcience, then obſerve, That Serenity of Conſcience is a gift of God to his people in the time of ſevere judgments. As when death is near, the Conſcience of a good man is moſt ſerene, and ſings ſweetly in his breaſt the notes of his own integrity. In judgments as well as in death God ſets Conſcience upon its pleaſant notes. But this mark is not properly meant here; the Conſcience is a mark to our ſelves, but this is a mark to the executioners.

5. The places where God hath manifeſted the glory of his Ordinances, are the ſubjects of his greateſt judgments upon their provocations. Go through the City, through Jeruſalem: That Jeruſalem wherein I have manifeſted my glory, which I have intruſted with my oracles, which I have protected in the midſt of enemies, like a ſpark in the midſt of many waters. Go thorow that City into the midſt of it, and let not your eye ſpare.

6. The greateſt fury of God in a time of judgment often lights upon the Sanctuary, v. 6. Begin at the Sanctuary, defile the houſe. Not a man of them eſcaped as Oecalampad. notes, v. 7. I was left: He ſaw not in the viſion what was done in the City, but he was left alone in the Temple. The whole Sanhedrim, the 70 Ancients had revolted to Idolatry, Ezek. 8.11. and the ſtroak firſt lights upon them, v. 6. Then they began at the Ancient men which were before the houſe.

In the v. obſerve,

1. Gods care in the preſerving his people. He Commands the Angel to go thorow the midſt of the City, and ſet a mark, a viſible mark upon their foreheads.

2. The Qualification of the perſons ſo preſerved. He doth not ſay, All that have not committed Idolatry, but ſuch as ſigh; which ſignifies,

1. The intenſeneſs of their grief. [Sigh and cry, foreign, notes an intenſe groaning and ſorrow.

2. The Extenſiveneſs of the Object. [All the Abominations.

Doct. Lamenting the ſins of the times, and places wherein we live, is a duty incumbent on us, acceptable to God, and a great means of preſervation under publick Judgments.

There are three Branches.

1. 'Tis a Duty.

2. A Duty acceptable to God. God has his Eye particularly upon them that practiſe it.

3. 'Tis a means of preſervation under publick Judgments.

1. 'Tis a Duty. If we are by the Praeſcript of God to bewail in confeſſion, the ſins of our Forefathers, committed before our being in the world, certainly much more are we to lament the ſins of the Age wherein we live, as well as our own, Levit. 26.40. If they ſhall confeſs their iniquity, and the iniquity of their Fathers. If then their uncircumciſed be hubmled, then will I remember my Covenant. Poſterity are part of the ſame body with their Anceſtors, and every member in a Nation is part of the body of a Nation; every drop in the Sea is a part of the Ocean. God made a ſtanding Law for an annual Faſt, wherein they ſhould afflict their Souls, the tenth day of the ſeventh month, anſwering to our September, and backed it with a ſevere penalty. He whoſe ſoul was not afflicted in that day, ſhould be cut off from among his people; which the Jews underſtand of cutting off by the hand of the Lord, Levit. 23.27, 29. The particular ſin for which they were thus annually to afflict their Souls, was that national ſin of the golden Calf, in the Judgment of the Jewiſh Doctors.

It was alſo the practice of holy men in their private Retirements; as Daniel, Dan. 9.5, 6. He bewails the ſins of his Anceſtors; and Nehemiah, Neh. 1.6. Much more it is our duty to bewail a preſent guilt. The Churches Eyes are compared to the Fiſh-pools of Heſhbon, Cant. 7.4. in her weeping for her own, and others ſins. To what purpoſe has God given us paſſions, but to honour him withal? And our affections of grief and anger cannot be better employ'd, than for the intereſt, nor better beſtowed, than for the ſervice of him, who implanted thoſe paſſions in us. Our natural motions ſhould be ordered for the God of Nature, and ſpiritual ordered for the God of Grace.

1. This was the practice of Believers in all Ages. Before the Deluge**Broughton Lives of the Fathers, p. 7. Crit. in loc. Seth called the name of his Son, which was born at the time of the profaning the name of God in worſhip, Enoſh, which ſignifies ſorrowful, or miſerable; that he might in the ſight of his Son have a conſtant Monitor to excite him to an holy grief for the profaneneſs and Idolatry that entred into the Worſhip of God, Gen. 4.26. He called his name Enos, then began men to call upon the name of the Lord, foreign, profane it by calling upon it.

The rational and moſt precious part of Lot was vexed with the unlawful deeds of the generation of Sodom, among whom he lived, 2 Pet. 2.7, 8. he had a horrour and torment in his righteous Soul at the execrable villanies he ſaw committed by his neighbours, foreign afflicted under it, as under a grievous burden. It was a rack to him, as the other word, v. 8. foreign ſignifies. The meekeſt man upon Earth, with grief and indignation breaks the Tables of the Law, when he ſaw the holineſs of it broken by the Iſraelites, and expreſſeth more his regret for that, than his honour for the material Stones, wherein God had with his own finger engraven the Orders of his will. He is more deſirous to deſtroy the Idol, than preſerve the Tables: Such an indignation againſt their ſin could not well be without grief for it. David, a man of the greateſt goodneſs upon Record, had a Deluge of tears, becauſe p. 67they kept not God's Law, Pſal. 119.136. Rivers of waters run down mine eyes, becauſe they keep not thy Law. Beſides, his grief, which was not a ſmall one, horrour, ſeiz'd upon him upon the ſame account, Pſal. 119.53. like a ſtorm that toſt him to and fro. How doth poor Iſaiah bewail himſelf, and the People among whom he lived, as men of polluted lips? Iſa. 6.5. Perhaps ſuch as could hardly ſpeak a word without an Oath, or by hypocritical lip-ſervice, mocked God in the very Temple.

Jeremy is upon the ſame practice, Jer. 13.17. when his Soul ſhould weep in ſecret for the pride of the people, and, as if he was not ſatisfied with a few tears, wiſheth his head were a full ſpringing Fountain to weep for the ſlain of the Daughter of his People; for the ſin the cauſe, as well as the calamity the effect, Jer. 9.1. He wiſhes his head to be filled with the vapours from his heart, and become a fountain.

What a tranſport of ſorrow had Ezra, when he heard of the peoples ſins, and the mingling the holy Seed with that of Idolaters! A horror run thorow his whole Soul; His aſtoniſhment is twice repeated, Ezra 9.3, 4. Every faculty was alarumed at the ſin of the People.

'Tis probable John Baptiſt uſed himſelf to thoſe ſeverities which are mentioned, Matth. 3.4. becauſe of the ſinfulneſs of that generation among whom he lived.

Paul diſcovers it to be a duty, when he reproves the Corinthians for being puft up, inſtead of mourning for that fornication which had been committed by one of their profeſſion, 1 Cor. 5.2. And when he writes of ſome that made the glorious Goſpel ſubſervient to their own bellies, he mixes his tears with his Ink, Phil. 3.18, 19. I tell you weeping, they are enemies to the Croſs of Chriſt. The Primitive Chriſtians did much bewail the lapſes of their fellows. Celerinus, among the Epiſtles of Cyprian, acquaints Lucian of his great grief for the Apoſtacy of a Woman, through fear of perſecution, which afflicted him ſo, that in the time of Eaſter, the time of their joy in that Age, he wept night and day, and was reſolved that no delight ſhould enter into his heart, till through the mercy of Chriſt ſhe ſhould be recover'd to the Church. And we find the Witneſſes clothed in Sackcloth, when they propheſied in a ſinful time, to ſhew their grief for the publick abominations, Rev. 11.3. The kingdom of Satan can be no pleaſure to a Chriſtian, and muſt therefore be a torment.

2. It was our Saviours practice. As he had the higheſt love to God, ſo he muſt needs have the greateſt grief for his diſhonour. He ſighed in his ſpirit for the incredulity of that generation, when they askt a ſign, after ſo many had been preſented to their Eyes, Mark 8.12. He ſighed deeply in his ſpirit. And the hardneſs of their hearts at another time raiſed his grief, as well as his indignation, Mark 3.5. He was ſenſible of the leaſt diſhonour of his Father, Pſal. 69 9. The reproaches of them that reproached thee, fell upon me. I took them to heart. Chriſt pleaſed not himſelf when his Father was injured; as the Apoſtle deſcants upon it, when he applies it to Chriſt, Rom. 15.3. His Soul was more pierc'd with the wrongs done to God, than the reproaches which were directed againſt his own perſon. His grief was unexpreſſibly greater than can be in any creature, becauſe of the unimitable ardency of his love to God, the nearneſs of his relation to him, and the unſpotted purity of his Soul. Chriſt had a double relation; to Man, to God. His compaſſion to men afflicted him with groans and tears at their bodily diſtempers; his affection to his Father would make him grieve as much to ſee him diſhonoured, as his love to man made him groan to ſee man afflicted. This grief for ſin was one part of Chriſt's Sacrifice and Suffering; for he came to make a full ſatisfaction to the Juſtice of God by enduring his wrath, to the holineſs of God by offering up an infinite ſorrow for ſin, which it was impoſſible for a creature to do. We cannot ſuppoſe that Chriſt ſhould only accept the puniſhment, but not bewail the offence which was the cauſe of it. A Sacrifice for the ſins of others, without remorſe for thoſe ſins, had not been acceptable; it had not been agreeable to the purity of his humane Nature. He wept at Jeruſalem's obſtinacy, as well as for her miſery, and that in the time of his triumph. The loud Hoſanna's could not ſilence his grief, and ſtop the expreſſions of it, Luke 19.41. It was like a ſhower when the Sun ſhined. If Chriſt as our Head was filled with inward ſorrow for mens diſpleaſing the holineſs of God, 'tis ſurely our duty as his Members, to imitate the afflictions of the Head. He is unworthy of the name of Chriſt, who is not afflicted as Chriſt was; nor can call Chriſt his Maſter, who doth not imitate his graces, as well as pretend to believe his Doctrine; he cannot ſee that God who hath diſtinguiſht him from the world, diſhonoured, his precepts contemned, but he muſt have his Soul overcaſt with a gloomy cloud. 'Tis our glory to value the things he eſteem'd, to deſpiſe the things he contemn'd, to rejoyce in that wherein he was delighted, and to grieve for that which was the matter of his ſorrow and indignation. Thus was he afflicted, though he had a joy in the aſſurance of his Fathers favour, and the aſſiſtance of his Fathers power. The higheſt aſſurance of God's love in particular to us, ought not to hinder the impreſſions of grief for the diſhonour of his name. Did Chriſt ever look upon the ſwiniſh world, without melting into pity? Did he bleed for the ſins of the world, and ſhall not we mourn for them?

3. Angels, as far as they are capable, have their grief for the ſins of men. The Jewiſh Doctors often bring in the Angels weeping for ſin**Grotius Luc. 15.7. Ob peccatum Hebraei Angelos flentes inducunt.Luke 15:7. And one tells us, that in an Ancient Mahumetan Book he finds an Anſwer of God to Moſes; Even about this Throne of mine there ſtand thoſe, and they are many, that ſhed tears for the ſins of men. But the Scripture tells p. 68us, they rejoyce at the repentance of men, Luke 15.10. Their Lord is glorified by a return of a Subject: The Subject advantaged by caſting down his arms at the feet of his Lord. They do therefore as far as they are capable, mourn for the revolts of men, ſuo modo, as Beza upon the place. They can ſcarce rejoyce at mens repentance without having a contrary affection for mens prophaneneſs; if they are glad at mens return, becauſe God is thereby glorified, it cannot be conceived but they mourn for, and are angry with their ſins, becauſe God is thereby ſlighted. Unconcernedneſs at the diſhonour of God cannot conſiſt with their ſhining knowledge and burning love. They cannot behold a God ſo holy, ſo glorious, ſo worthy to be beloved, without having ſome regret for the neglects and abuſes of him by the Sons of men. How can they be inſtruments of Gods Juſtice, if they are without anger againſt the deſervers of it?

II. 'Tis an acceptable duty to God. Since it is an imitating the copy of our Saviour, it is acceptable to God, nothing can pleaſe him more than to ſee his Creatutes tread in the ſteps of his Son.

1. 'Tis a fulfilling the whole law, which conſiſts of love to God and love to our neighbours: 'tis ſet down as a Character of Charity both as it reſpects God and man, Not to rejoyce in iniquity, 1 Cor. 13.5. i. e. to be mightily troubled at it.

1. Tis a high Teſtomony of Love to God. The Nature of true Love is to wiſh all good to them we love, to rejoyce when any good we wiſh doth arrive unto them, to mourn when any evil afflicts them, and that with a reſpect to the beloved object. foreign **Ariſtot. Rhetor. l. 1. c. 4.. Where there is this love, there is a rejoycing at one anothers happineſs, a grieving at one anothers misfortunes. If it be a part of love to rejoyce at that whereby God is glorified, 'tis no leſs a part of love to mourn for that whereby God is vilified. So ſtrait is the union of affection between God and a righteous Soul, that their bleſſings and injuries, joys and ſorrows are twiſted together. The increaſe of Gods glory is the greateſt good that can happen to a Soul enamoured of him; his diſhonour then is the greateſt miſery. A gracious Soul is like John Baptiſt, content to decreaſe, that Chriſt might encreaſe, in the eſteem of men. He is like Jonathan, that would rather have the Crown upon Davids head than his own, as the words intimate, 1 Sam. 23.17. v. thou ſhalt be King over Iſrael, I ſhall be next unto thee: And grieved more for his Fathers diſpleaſure againſt David than againſt himſelf. So doth a Chriſtian grieve more for the wrongs of God, than for thoſe in his own liberty, eſtate, or life.

Joſhua was more careful of the name of God, than of the ſafety of the people ſingly conſidered, Joſh. 7.9. What wilt thou do unto thy great name? The glory of God is not dear to that man, that can without any regret look upon his beſpattered name. What affection hath he to his friend, who can ſee him torn in pieces by Dogs, and ſtand unconcerned at his calamity? God indeed is uncapable of ſuffering; but what rending is to a creature, that is ſin to the Divine Majeſty. Can that man be ſaid to love God who hath no reflection when he ſees others tumbling God from his Throne, and ſetting up the Devil in his ſtead? Who can hear the tremendous name of God belcht out by polluted lips upon every vile occaſion, and made the ſport of Stage and Stews, without any inward reſentment?

He only eſteems God as his King who cannot ſee his laws broken without remorſe. How Loyally did Moſes his affection to God work, when he heard the name of God blaſphemed, and ſaw a calf uſurp the adoration due to the God of Heaven? And David felt the ſtroak of that ſword in his own bowels which was directed againſt the heart of God, Pſal. 139.20, 21, 22. The dearer Gods name is to any, the more affected they are that God and Chriſt are loved and honoured leſs than they deſire they ſhould be.

'Tis hard ſometimes to diſcern this Love to God, when Gods intereſt and ours are joyned, when we would mask our diſpleaſure againſt ſome mens offences with a care of Gods honour, which is nothing but a hatred of the Perſon ſinning, or revenge againſt him for ſome conceived injury to us. The Apoſtles calling for fire from Heaven upon the Samaritans when they refuſed Chriſt, Luke 9.53, 54, 55. might ſeem to be a generous concern for their maſters honour, but Chriſt knew it proceeded much from that natural enmity which the Jews bore to the Samaritans. The beſt way to judg is, when the intereſt is purely Gods, and hath no fuel of our own diſcontents to boil up, either grief or anger. Such an affection cannot but be highly acceptable to God, who is affected with the love of the creature, and honours them that honour him, as well as deſpiſes thoſe that lightly concern themſelves for him.

2. Love to our Neighbours. Nothing can evidence our love to man more, than a ſorrowful reflection upon that wickedneſs which is the ruine of his Soul, the diſturbance of humane ſociety, and unlocks the treaſures of Gods judgments to fall upon mankind. Sin is a reproach to a people, Prov. 14.34. 'Tis always an act of Charity to mourn for the reproaches and ruine of a people. 'Tis a groſs enmity to others, to ſee them ſtab themſelves to the heart, jeſt with eternal flames, wiſh their damnation at every word, run merrily to the bottomleſs gulf, and all this without beſtowing a ſigh upon them, and pitying their madneſs; the greater ſhould be our grief, by how much the further they are from any for their own deſtruction. If Cain diſcovered both his enmity to God, and alſo to his brother, in grieving that his brothers works were ſo good, Abel muſts needs in the practice of the contrary duty, p. 69manifeſt his love to Cain in grieving that his works were ſo bad. Our Saviours tears for the Jews diſcovered no leſs a concern for their miſery than for Gods diſhonour. Anger for ſin may have ſomething of revenge in it: Grief for ſin diſcovers an affection both to God and the ſinner. A duty which reſpects at once the ſubſtance of both the tables cannot but be pleaſing to God.

2. 'Tis an imitating return for Gods affection. How doth God reſent the injuries done to his people as much as thoſe done to himſelf? Thoſe ſins that immediately ſtrike at his glory are not accompanied with ſuch quick judgments, as thoſe that grate upon his Servants. Sharp perſecutions that tear the people of God in pieces have fuller vials of judgments here, than Vollies of others ſins which rend the name of God. When Cain affronted God by his Sacrifice, God comes not to a reckoning with him, till he had added the murther of his Brother to his former crimes againſt his maker. A ſweeter and more thankful return, and a more affectionate imitation of God there cannot be, than to reſent the injuries done to God more than thoſe done to our ſelves. The pinching of his people doth moſt pierce his heart; a ſtab to his honour, in gratitude, ſhould moſt pierce theirs. The four Kings that came againſt Sodom, Gen. 14.9, &c. ſped well enough in their invaſion, gained the victory and had been in a fair way to have enjoyed the ſpoil, had they not laid their hands upon Lot, which was the occaſion of their diſgorging their prey. As God ingaged himſelf in the recovery of Lot, ſo Lot concerned himſelf in the honour of God; Gods anger is ſtirred at the Captivity of Lot, and Lots vexation is awakened at the injuries againſt God. What troubles his Children, raiſes ſenſible compaſſion in him to the ſufferer, and revenge upon the perſecutor; whatſoever doth blaſpheme the name of God, doth at the ſame time rack a ſincere heart. A perſecutor cannot injure a believer, but Chriſt records it as a wrong done to himſelf; and Chriſt cannot be diſhonoured by men, but a righteous Soul doubles his grief. Here is a mutual return of affection and aeſtimation, which is highly pleaſing.

3. This temper juſtifies Gods Law and his juſtice David's grief being for mans forſaking the Law teſtified his choice valuation of it.. When we diſlike and diſapprove of others ſins as well as our own, we acknowledg the glory of the law, that it is juſt, holy, and good, and ſet our ſeal of approbation to it. It juſtifies the holineſs of the law in prohibiting ſin the righteouſneſs of the law in condemning ſin. It owns the ſoveraignty of God in commanding, and the juſtice of God in puniſhing. The law requires two things; obedience to it, and ſuffering for the tranſgreſſion of it. This frame of heart approves of the obedience the law requires of men as rational creatures, and juſtifies the ſufferings the law inflicts upon men as impenitent ſinners. Unleſs we mourn for the ſins of others and thereby ſhew our diſtaſt, we cannot give God the glory of his Judgments which he ſends upon a people. This diſowning of ſin is very acceptable to God, becauſe by it Men honour that law for whoſe violations they are ſo troubled, and own Gods right of impoſing a law upon his creatures, and the creatures vileneſs in diſgracing that Law.

4. 'Tis a ſign of ſuch a temper God hath evidenced himſelf in ſcripture much affected with. 'Tis a ſign of a heart of fleſh, the nobleſt work of God in the creature. A ſign of a contrite heart, the beſt ſacrifice that can ſmoak upon his Altar next to that of his Son. This he will not deſpiſe, becauſe it is a beam of glory dropped down from him, and aſcending in a ſweet ſavour to him, Pſal. 51.17. Without this, we cannot have a ſufficient evidence that we are truly broken-hearted. We may mourn for our own ſins for ſecret by-ends, becauſe they are againſt our worldly Intereſts, and have reproaches treading upon the heels of them; we may mourn for the ſins of our friends, out of a natural compaſſion to them, and as they are the prognoſticks of ſome approaching miſery to them; but in ſorrowing for the ſins of the world, we have not ſo many, and ſo affecting obligations to divert us from a ſound aim in our ſorrow. To be affected with the diſhonour of God by the ſins of others, is a diſtinguiſhing character of a ſpiritual conſtitution from a natural tenderneſs. 'Tis both our duty, and God's pleaſure. No grief is ſweeter to God, nor more becoming us.

III. 'Tis a means of preſervation from publick Judgments. Noah did not preach righteouſneſs without a ſenſible reflection on that unrighteouſneſs he preached againſt; and he of all the world had the ſecurity of an Ark for him and his Family, when all the reſt ſtruggled for life, and ſunk in the waters. No meer man ever wore more black for the Funeral of God's honour than David, nor was any bleſſed with more gracious deliverances. The more zeal we have for God (which is an affection made up of grief and anger) the more protection we have from him**The ſteps of a man [good man, our tranſlation renders it. But the word is foreign, a valiant man] are ordered by the Lord, and he delights in his way, Pſal. 37.23.Ps 37:23. The more courage we have for God, the more we may expect both his conduct and ſecurity. If there be any hope in a time of actual, or threatned Judgments, 'tis by laying our mouths in the duſt, Lam. 3.29. If there be any ground of hope, it will ſhine forth when we are in ſuch a poſture. There might be others in Jeruſalem, who had not complied with the Idolatry of that Age; but none exempted from the ſtroke of the Six Deſtroyers, but thoſe whoſe mouths lay in the duſt, and whoſe cries againſt the common ſin aſcended to Heaven; only the mourners among the good men are marked by the Angel for indemnity from the publick puniſhment.

1. Sincerity always eſcapes beſt in common Judgments, and this temper of mourning for publick ſins, is the greateſt note of it. This is the greateſt note of ſincerity. We read of an Ahab, who put on Sackcloth for his own ſin, and humbled himſelf before the Lord; of a Judas ſorrowing that he betrayed his Maſter: Self-intereſt might broach their tears, and force out p. 70their ſorrow; but never an Ahab, or Judas, or any other ungodly perſon in Scripture, lamented the ſins of others. Nay, they were all eminent for holineſs, that were noted for this frame, whom we have mentioned before. Moſes, a non-ſuch for ſpeaking with God face to face. David, who only had that honourable title of a man after God's own heart. Iſay, who had the fulleſt proſpect of Evangelical glory, of all the Prophets. Ezra, a reſtorer of his Country. Daniel, a man greatly beloved: Chriſt, the Redeemer of the world; and Paul, the only Apoſtle rap't up in the third Heaven, he was alſo humbled for the ſins of the Corinthians, 2 Corinth. 12.21. Ezra hath a mighty Character, Ezra 7.10. He prepared his heart to ſeek the Law of the Lord; and to do it, and to teach in Iſrael Statutes and Judgments. And he both mourned for, and prayed againſt the common ſin. Lot is not recorded for this without a glorious Epithete: The Spirit of God over-looks thoſe ſins of his mentioned in Scripture, and ſpeaks not of him by his ſingle name, but Juſt Lot, his righteous Soul, 2 Pet. 2.7, 8. A ſincere Righteouſneſs glittered in his vexation for the wronged Intereſt of God. What a mark of honour doth the Holy-Ghoſt ſet upon this temper! 'Tis not drunken Lot, or inceſtuous Lot, with which ſins he is taxed in Scripture. This publickly religious ſpirit covered thoſe temporary ſpots in his Scutcheon. When all other ſigns of Righteouſneſs may have their exceptions, this temper is the utmoſt term, which we cannot go beyond in our ſelf-examination. The utmoſt proſpect David had of his ſincerity, when he was upon a diligent enquiry after it, was his anger and grief for the ſin of others; when he had reached ſo far, he was at a ſtand, and knew not what more to add, Pſal. 139.21, 22, 23, 24. Am I not grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred; I count them mine enemies. Search me, O God, and know my heart; try me, and know my thoughts, and ſee if there be any wicked way in me. If there be any thing that better can evidence my ſincerity, than this, Lord acquaint me with it; know my heart, i. e. make me to know it. He whoſe ſorrow is only for matter confin'd within his own breaſt, or ſtreams of it in his life, has reaſon many times to queſtion the truth of it. But when a man cannot behold ſin as ſin in another, without ſenſible regret, 'tis a ſign he hath ſavingly felt the bitterneſs of it in his own Soul. 'Tis a high pitch and growth, and a conſent between the Spirit of God, and the Soul of a Chriſtian, when he can lament thoſe ſins in others whereby the Spirit is grieved, when he can rejoyce with the Spirit rejoycing, and mourn with the Spirit mourning. This is a clear teſtimony that we have not ſelf-ends in the ſervice of God, that we take not up Religion to ſerve a turn, that God is our aim, and Chriſt our beloved. Now upright perſons have ſpecial promiſes for protection, Pſal. 37.18, 19. The Lord knows the way of the upright, they ſhall not be aſhamed in an evil time; they ſhall not be aſhamed in it, though they may be daſht by it; they ſhall have a bleſſed inward ſecurity, though they may not always have an outward, when the wicked ſhall conſume away as the fat of Lambs, and exhale in the ſmoke. God's Eyes are upon them in the worſt of ſtraits. If ever he ſhew himſelf ſtrong, 'tis for thoſe that are perfect in heart before him. This is the end of the rouling and running of his Eyes about the Earth, 2 Chron. 16.9. To ſuch he is both a Sun, and a Shield, a Sun to comfort them, and a Shield to defend them that walk uprightly, Pſal. 84.11. There may be an uprightneſs in the heart, when there is an unknown, or a negligent crookedneſs in ſome particular path; and when men are negligent in reproving others for ſuch ſins as open the clouds of Judgments, God may be a Sun to ſuch, to give them ſome comfort in a common calamity, but ſcarce a Shield to defend them from it.

2. This frame clears us from the guilt of common ſins. He that is not afflicted with them, contracts a guilt of thoſe inſolencies againſt God by a tacit approbation, or not hindering the torrent by his prayers, tears, endeavours. Sin is not to be viewed without horror: we ſhare in the guilt, if we manifeſt not our deteſtation of the practice. The Corinthians had not approved themſelves clear in the matter of the inceſtuous perſon till they had mourned for it, 2 Cor. 7.11. Jacob was afraid he ſhould be charged by God as a murtherer and thief, as well as Simeon, and Levi, if he did not profeſs his loathing of it, Gen. 49.6. Oh my Soul come not thou into their ſecrets, unto their aſſembly mine honour be not thou united; for in their anger they ſ…ew a man, and in their ſelf-will they digged down a wall. His Soul ſhould bear a teſtimony againſt their ſecrets; he would count it his diſhonour to give their ſin any countenance before God or man. David intimates, Pſal. 101.3. that if he did not hate the works of thoſe that turn aſide, the guilt of them would cleave to him. If we can patiently bear the diſhonour of God, without marks of our diſpleaſure, we ſhall be reckoned in the common infection, as one lump with the greateſt ſinners. He that is not with Chriſt, is againſt him; he that is not on the ſide of God by a holy grief, is on the ſide of ſin by a ſilent conſent. A thorow diſtaſt of ſins upon the account of their abomination to God, frees us from the guilt of them in the ſight of God. To mourn for them, and pray againſt them, is a ſign we would have prevented them if it had lain in our power; and where we have contributed to them, we by thoſe acts revoke the crime. When we cannot be Reformers, all that we can do is to turn mourners, and in our places admoniſhers and reprovers, and God is righteous, not to charge the guilt where it is not contracted or revoked. But where any are infected with common ſins, they muſt expect to taſt of ſome common Judgments**Lightfoot, Olian. on Exod. 6.13.Exod 6:13. The Iſraelites did partake of ſome of the Aegyptian ſins; and though God was upon their deliverance, yet p. 71he inflicted upon them ſome of the Aegyptian Plagues; the Plague of Lice, which was the firſt God brought, without being imitated by the Magicians, was common upon the Iſraelites as well as the Aegyptians; for God did not ſever Goſhen from Aegypt till the Plague of Flies, Exod. 8.12, 23. In that day will I ſever the Land of Goſhen; I will put a diviſion between my people and thy people. And therefore in Pſal. 78. the Pſalmiſt reckoning thoſe Plagues, never mentions the Lice, becauſe that was inflicted upon Iſrael as well as Aegypt. This is a way to keep the Soul from common infection. 'Tis difficult for a Soul to defile it ſelf with the ſins of the times, when tears are continually running down the eyes for them. 'Tis an Antidote againſt the ſin, & againſt the Plague which follows at the heels of it. If we look not upon them with grief, we are in danger to be ſnar'd in the ſame temptation. Beſides, not ſorrowing for them is an implicit conſent to them, and by conſenting to them, we are little better than actors in them. By grieving for them, we enter our diſſent, & paſs our vote againſt them. When any ſin becomes national, it is imputed to the body of the Nation; as in ſome tranſgreſſions of the Law, the whole body of the Nation of the Jews was involved; and there is no way for any particular perſon to remove the guilt from him, but by diſowning it before God.

3. A grief for common ſins, is an endeavour to repair the honour God has loſt. 'Tis a paying to God that by Repentance (as much as lies in a creature) which is due from the worſt ſinner, himſelf; 'tis to keep up ſome of God's glory, when ſo much is trodden down. And when the grief is accompanied with a more exact obedience, it repairs the honour God hath loſt by the miſcarriage of others. 'Tis an endeavour to wipe off the ſtains from the Robe of the glory of God. And thoſe that bear up God's glory in the world, ſhall find, if need be, the Creative, Omnipotent Power of God ſtretched out for their defence, in as eminent a manner as the cloud by day, which preſerved the Iſraelites from the ſcorching of the Sun, or the flaming fire by night, which prevented their wandring into by-ways and Precipices; for upon all the glory ſhall be a defence, Iſa. 4.5. i. e. upon thoſe that bear the mark of his glorious Redemption, and bear up his honour among the Sons of men. When we concern our ſelves for God's honour, God will concern himſelf for our protection. God never was, nor ever will be behind-hand with his creature in affection. Moſes was zealous for God's glory againſt the golden Calf, and God concern'd himſelf for his honour againſt Aaron and Miriam. Numb. 12. and then againſt the tumults of the People.

4. The mourners in Sion are humble, and humility is preventive of Judgments. To lie flat upon the ground, is a means to avoid the ſtroke of a Cannon-bullet. When men are caſt down, he ſhall ſave the humble perſon, Job 22.29. They lie loweſt in the duſt before God, who concern themſelves not only with the weight of their own ſins, but with that of others. Pride is a preparation for Judgment; the higher the Tower aſpires, the fitter Tinder it is for lightning; the bigger any thing ſwells, the nearer it is to burſting; the prouder any man is, the plainer Butt he is for an Arrow of God's wrath. Pride lifts up it ſelf againſt God's Laws and Soveraignty, as much as this frame of ſpirit acknowledges, and ſubmits to him. It was a temper contrary to this cauſed God to ſend Worms to banquet upon Herod, Acts 12.23. He gave not God the glory. He was not afflicted with the ſin of the People, nor reproved them for aſcribing to him the honour of God. A Soul-affliction for common ſins is a bar to Judgments. God revives the ſpirit of the humble, Iſa. 57.15. They that ſhare in the griefs of the Spirit, ſhall not want the comforts of the Spirit. God is concern'd in honour by virtue of his promiſe, not to neglect thoſe whom he hath promiſed to revive. He dwells with the contrite ſpirit; who more contrite than he that grieves for publick ſins, and Family ſins, and City ſins, as well as his own private? Men do not uſe to fire their own houſes, much leſs God the houſe and heart, which is dearer to him than either firſt or ſecond Temple, or local Heaven it ſelf. I might add,

5. That ſuch keep Covenant with God. The Contract runs on God's part, to be an Enemy to his Peoples Enemies, Exod. 23.22. It muſt run on our parts, to love that which God loves, hate that which God hates, grieve for that which grieves and diſhonours him; Who can do this by an unconcernedneſs? Thoſe that keep Covenant with God ſhall not fail of one tittle of it on God's part. 7. Such alſo fear Gods Judgments, and fear is a good means to prevent them. The Old World feared not God's threatning of the Deluge, and that came, and ſwallowed them up. The Sodomites feared not God's Judgments, and that haſtened the deſtroying Shower. The Advice of the Angel upon the approach of Judgments, is to fear God, and give glory to him, Rev. 14.7. And then follows another, v. 8. with the news of Babylons fall; Babylon is fallen, is fallen. The fall of Babylon is the preſervation of his People.

4. The Ʋſe. 1. Reproof for us. Where is the man that hangs his harp upon the willows at the time the Temple of God is prophaned? A head, a Fountain of tears for Common ſins, is a commodity rare to be found even in hearts otherwiſe gracious. The Mourners have been for number but a few, like the gleanings of the Vintage; but the Sinners in Sion for multitude, like the weeds in fallow ground. What multitudes of thoſe that diſparage God, and trample upon his Soveraign Commands, rend in pieces the very Law of Nature as well as the rights of Religion? It were well if there were one to Six, as was intimated in the beginning there might be in Jeruſalem; but we have reaſon to fear that one marker for the ſecret mourners would be too much for an hundred deſtroyers. I do not queſtion but there are ſome that ſigh for the abominations they ſee, p. 72and hear of, & that becauſe they are diſhonourable to God as well as injurious to themſelves. But who of us preſent here can ſay, we have been deeply enough, and graciouſly enough affected with them? Certainly both you and I may bring a charge againſt our ſelves before the throne of God for this neglect, that we have not been throwly humbled for, & frequently bewailed publick iniquities, and ſpread them before God in ſecret. If we are unconcern'd in common ſins, can we imagine God will leave us unconcern'd in common Judgments? If we endeavour not to keep up the glory of God, he will extract glory to himſelf out of our aſhes. If this frame be ſo little regarded among profeſſors, what ſhall we ſay to many others that have as little remorſe for the ſtabs of Gods honour, as they would have for the Tragedy of an Eaſt India Prince, nay for the death of ſome inconſiderable fly? that have reſentments for wrongs done to themſelves, and ſorrow at Command for any worldly loſs, but not one ſpark of regret for affronts offered to God? In this cauſe their hearts are as dry as a heath in a parching Summer. Who laments the tearing the name of God in pieces by execrable oaths? Who bewails the impudent uncleanneſs boaſted of by Concubines in the face of the Sun? Who mourns for ſo many thouſand foreheads bearing the mark of the beaſt, and ſo many thouſands more preparing to receive it? It reproves then

1. Thoſe that make a mock and ſport of ſin, ſo far they are from mourning for it. The wiſe man gives them the title of fools, Prov. 14.9. fools make a mock at ſin. Which though it ſeems too low a Character for ſuch abominable works, yet in ſcripture it hath a greater import than in our Common diſcourſe, it ſignifies an Atheiſt, Pſal. 14.1. Prodigious madneſs! to make that our ſport which is the diſhonour of God, the murderer of Chriſt, the grief of the Spirit, and the deſtruction of the Soul; that which opens the flood-gates of wrath, and brings famines, plagues, wars upon a people! If mourning for others ſins be an affection like that of Angels, delighting in other ſins is an affection like that of Devils. He is at the greateſt diſtance from Chriſt, that looks pleaſantly upon that which Chriſt could not regard without grief and anger. God ſeems to ſeal up ſuch to deſtruction as well as the mourners to preſervation, Iſa. 22.12, 13. And in that day did the Lord God of Hoſts call to weeping and mourning, to baldneſs and girding with Sackcloth, and behold joy and gladneſs, ſlaying oxen and killing Sheep, eating fleſh and drinking wine, let us eat and drink, for to morrow we ſhall dye. And it was revealed in mine ears by the Lord of Hoſts, ſurely this iniquity ſhall not be purged from you till you dye; they were ranters inſtead of mourners, and God paſſes this ſentence on them, their iniquity ſhall not be purged from them till they dye. If we carry our ſelves jollily at the ſins of others, we evidence that the concerns of God are of little concern to us, that we have ſlight thoughts of his glory, and caſt it at the heels of our own paſſions.

2. Thoſe that make others ſins the matter of invectives, rather than of lamentations, and beſpatter the man without bewailing the ſin. We ſhould conſider common ſins with affection to God, and pity to the offenders; with a deſire that they may reſtore, by a true converſion, the glory they have robb'd God of by an accurſed Rebellion. While we hate the ſin, we ſhould evidence that we love the man**Non nunquam fae…it…i in c…lpam ſaevimus in hominem. Proſper.. We muſt never love the wickedneſs, nor hate the perſon. We pity a ſick man, though we loath his Diſeaſe. Sinners are miſerable enough without our hatred, and by hating them we make our ſelves more miſerable, by committing a fault againſt reaſon and nature, and do them no good. The more wicked any man is, the more worthy of pity, by how much the more his crime is our hatred. God, who is infinite purity, hates mens ſins, becauſe they are enemies to his holineſs; but he hath a common affection to their perſons, as they are the effects of his goodneſs and creative Power. Our exclamations againſt common ſins ought not to exceed lamentations for them. There ought to be more grief in our hearts, than fire in our tongues. They break the whole Law, that lament not the crime out of love to the Law-maker, and grieve not for the Sinner out of love to their neighbour.

3. Thoſe who are imitators of common ſins, inſtead of being mourners for them. As though others did not pilfer God's right faſt enough, and were too ſlow in pulling him from his Throne; as if they grieved that others had got the ſtart of them in wickedneſs. 'Tis a pious ſadneſs, and a bleſſed grief to be affected with common ſins, without being fetter'd by them; to mourn for them, without cleaving to them; to be tranſported with ſorrow for them, without being drawn by a love to them.

4. Thoſe that fret againſt God, inſtead of fretting againſt their own fooliſhneſs, Prov. 19.3. The ſins of good men are many times provocations to God to draw up the ſluce from the hearts of wicked men, and give liberty to their luſts, for the chaſtening of others; and therefore in grieving for the ſins of others, they implicitly grieve for their own.

5. Thoſe who are more tranſported againſt others ſins, as they are, or may be occaſions of hurt to them, than as they are injuries to God. How warm are we often in our own Cauſe, and how cold in God's? We partly ſatisfie our own diſcontent by ſuch a carriage, but not our duty.

6. Thoſe who are ſo far from mourning for common Sins, that they never truly mournd for their own. Who have yet the Treaſures of wickedneſs, after the rod of God hath been upon them, Mich. 6.9, 10. Are there yet the treaſures of wickedneſs in the houſe of the wicked reflecting upon the Rod they had felt? Common ſins are but a Glaſs wherein we may ſee our common Nature. The beſt men have the worſt Sins in their Nature, though by Grace they have them not in their Practice. He that grieves not for other Mens Sins, more or p. 73leſs, never grieved truly for his own. He that is not concerned for the diſhonours of God by others, is little concerned for the diſhonour of God by himſelf. Let us uſe our Eyes for thoſe ends for which God hath given them; they are inſtruments of ſight, and inſtruments of ſorrow.

It is neceſſary for us to mourn for our own ſins. We can never mourn for others Sins, unleſs we mourn for our own. If we ſorrow not for our own, the ſorrow we may pretend to have for others, proceeds not from a right cauſe. We have that one Sin of Adam in our Nature, which ſubjected the whole world to an Anathema. Let us not ſtay in generals; every Man will lay the fault upon Sin in the bulk, without reflecting on the ſin in his own Bowels. We can complain particularly of thoſe ſins that are common, and why ſhould we reſt in generals, when we come to our own? Dolus verſatur in univerſalibus, 'tis a deceitful ſorrow that is for Sin in a heap. Is there not perfidiouſneſs to God, coldneſs in his ways, too much ſlighting the Goſpel, want of bowels and compaſſion, incorrigibleneſs under judgments, houſes fir'd and pride not conſumed; falſeneſs in reſolutions, like Oxen moving with the touch of the Goad, and preſently ſtanding ſtill; deceitful bows, letting the ſtring ſlip after they have ſtood fully bent? Hoſ. 10.4. There may be Sins among us that may cauſe a ſtorm that we little think of: The Mariners little ſuſpected Jonah to be the cauſe of the tempeſt till he diſcovered it himſelf. He that never mourned for his own Sins, cannot perform this duty ſo neceſſary for his preſervation, and therefore cannot expect the mark of God in a time of publick judgment. He that would rightly mourn for the Corruptions of others, muſt enquire whether he hath not the ſame in his own Bowels, and fling the hardeſt ſtone at them. Judah calls for Tamar to the flames for that crime which himſelf had been a partner and actor in; ſo apt are we to be ſevere againſt others Sins, and indulgent to our own. The beſt have need to mourn for their own ſins in relation to the publick: The only good man in the Ship was Jonah, and for his ſin was the Storm ſent, and the reſt like to be wrackt.

2 Uſe. Of Comfort to ſuch as mourn for Common Sins. All the carnal world hath not ſuch a writ of protection to ſhew in the whole ſtrength of Nature, as the meaneſt mourner in Sion hath in his ſighs and tears. Chriſts mark is above all the Shields of the earth, and thoſe that are ſtampt with it, have his wiſdom to guard them againſt folly, his power againſt weakneſs, the everlaſting Father againſt man, whoſe breat his in his Noſtrils. We ſee that God doth not ſtrike at random, but reſerves a ſweetneſs for his Servants in the midſt of his fury againſt his Enemies; he hath his Meſſengers to mark, as well as his Executioners to ſtrike; the iſſuing the reſolute orders of his Fury, hinders not thoſe of his Grace and Compaſſion to his own. He will have a care of his Balſom-trees that diſtil this precious Liquor, no leſs than he commanded the Iſraelites in their ſharpeſt wars to have a care of the fruitful trees of a Land, Deut, 20.19. God in the 6. v. following the Text gives the like charge to the executioners of his judgments, as David did to the Army concerning Abſolom, 2 Sam. 18.5. Deal gently with the young man, Ezek. 9.6. Come not near any Man upon whom is the mark. He makes proviſion firſt for the ſecurity of thoſe, before he unſheaths his Sword againſt his Enemies. The Deluge flows not from heaven till Noah be caſed in the Ark, nor is Sodom on Fire till Lot be lodged in the Mountain. God will always have a Church in the world, and ſuffer a generation of his own to inhabit the Earth: Gods attributes ſhall not interfere one with another; his truth remains firm notwithſtanding the provocations of Men. When thoſe people were ripe for judgments, God had his mourners among the Idolaters which he marks for preſervation; when he had threatened great judgments, Joel 2.30, 31. the turning the Sun into Darkneſs and the Moon into Blood, he promiſes a remnant in Jeruſalem and Sion, v. 32. And it ſhall come to paſs, that whoſoever ſhall call upon the name of the Lord ſhall be delivered, for in mount Sion, and in Jeruſalem ſhall be deliverance as the Lord hath ſaid, and in the remnant whom the Lord ſhall call. Neither the fury of Men ſhall, nor the judgments of God will extinguiſh the Church; not the malice of Men, becauſe of Gods power, nor God himſelf, becauſe of his truth; [The Lord hath ſaid.] God will either preſerve under judgments, or take away in them, to a place of happineſs. 'Tis thought by ſome, that the reaſon Enoch was ſnatcht to Heaven in the midſt of his life, according to the rate of living in that age, was becauſe he was afflicted with the ſins of thoſe among whom he lived. And indeed he could ſcarce walk with God without grieving that others diſdained to walk with him, and acted contrary to him: God would take him from that affliction, as well as from the danger of being corrupted by the age. He will either have his Chambers wherein to hide them here till the indignation be over-paſt, Iſa. 26.20, 21. or his Manſions to lodge them in for ever with himſelf. What hurt is it to any to be refuſed a hiding place here, that he may be conducted to the poſſeſſion of a glorious reſidence for ever? That judgment that takes off the Fetters of a wicked Man for execution, knocks off the Fetters of the godly for a Gaol delivery; like Fire it conſumes the Droſs, and refines the Gold. The day of Gods wrath is a day of gloomineſs to the wicked, Joel. 2.2. but as the morning ſpread upon the Mountains to the godly mourners, the dawning of comfort to them. God out of the ſame Pillar of the cloud diffuſed light upon the Iſraelites, and ſhot thunders and lightenings upon the Aegyptians, to which perhaps the Prophet might here allude.

p. 743 Uſe. Mourn for the ſins of the time and place, where you live. 'Tis the leaſt diſlike we can ſhew to them. A flood of grief becomes us in a flood of ſin. How well would it be, if we were as loud in crying for mercy, as our ſins at the preſent are in crying for vengeance? While judgments march to ſeize our perſons, our grief ſhould run to damp the judgments: Moiſt Walls choak the Bullet. 'Tis far better to mourn for the cauſe of judgments, than to mourn under them. The jolly blades were the firſt prey to the Enemy, Amos 6.1, 2, 3, to v. 7. They that chaunt to the ſound of the Viol, and drink wine in Bowls ſhall go captive with the firſt that go captive. We of this City have moſt reaſon to mourn; the Metropolis of a Nation is the Metropolis uſually of ſin, and the faireſt mark for the Arrows of Gods indignation. The chief City of a Nation is uſually threatned in Scripture, Rabbah of the Ammonites, Damaſcus of Syria, Tyrus of Phoenicia, Babylon of the Chaldean Empire, Jeruſalem of Judea, and ſuitably, why not London of England? And let no Man think that mourning is a degenerate and effeminate diſpoſition: Doth Solomon ever imprint the ſame Character on mourning as he doth on laughter? Eccleſ. 2.2. Doth he ever vilifie that with a term of madneſs, and call the mourners Bedlams? How can any, who hath not put off the Title and Nature of Man, behold, without amazement and grief, Men ſo bold, as to pull down the judgments of God upon them, and force his indignation? This temper is a pious embalming Chriſts crucified honour; ſhall any Man that profeſſeth Chriſt have ſo little love to him, as not to beſtow a groan upon him, when he ſees him freſhly diſhonoured and abuſed? If we had not committed any ſin in our whole life, there is cauſe of mourning for the abominations of the world. Chriſt had an unſpotted innocence and an unexpreſſible grief for Jeruſalems ſins and miſery; Oh Jeruſalem, Jeruſalem, how often would I have gathered th…e, and thou wouldeſt not! Never doth ſorrow more appear in love, than when it is more for what diſhonours God, than what pincheth us. Men may pretend a grief for the ſins of the times, when it is only for themſelves, that they have not thoſe pleaſing opportunities of greatning themſelves, and that eſtimation in the world, that ſtage for Pride and Covetouſneſs to act upon which they deſire. Our mourning is then right, when we grieve not ſo much that we, as that God is a ſufferer. It ſhould be proportionable where there are great breaches of Gods Law; our grief ſhould be as full, as, if poſſible, to fill up the ditch that is digg'd; the Septuagint in the Text implies it, foreign. Paul and Barnabas tore their garments, (a ſign of a great grief and indignation) when the Heathens would have ſacrificed to them as Gods, Acts 14.13. they uſed not the ſame expreſſions in ſmaller ſins; but this was againſt the Nature of God, and a multitude engaged in it. The greater the ſin, the greater the ſorrow. I need not mention the ſins among us; the impudent Atheiſm, contempt of the Goſpel, putrifying Luſt, barefac'd Pride, rending Diviſions, many ſins viſible enough to be grieved for, and too many to be ſpoken of. The ſorrow ſhould be univerſal. Not for one ſin which may be againſt any Mans particular intereſt, but for all, even thoſe that our carnal advantage is not concerned in. God is diſhonoured by one as well as by another, and Chriſt is crucified by one as well as by another. It muſt be attended with a more ſtrict obedience: 'Tis the higheſt generoſity to wear Chriſts Livery, when others put it off and lay it aſide as uſeleſs. No doubt but Joſeph of Arimathea mourned as well as the reſt for the ſufferings of our Saviour, but he teſtified alſo an Heroick affection to him, in going boldly to Pilate to beg the body of Jeſus, for an honourable burial, when none of the other diſciples ſought after it, but truſted more to the ſwiftneſs of their heels for their own ſecurity, than concern'd themſelves for the honour of their Maſter. While others therefore are defiling the world with their abominations, let us be waſhing it with our Tears, and filling heaven with our cries, that when God marcheth in his fury, we may be ſecure by his acceptance of our humiliations.

Motives.

1. This is a means to have great tokens of the love of God. No queſtion but Chriſt in his agony bewailed the ſins of the world, and then was an Angel ſent to comfort him, and aſſure him of an happy iſſue. It was juſt after the teſtimony of his diſpleaſure againſt Peter for diſſwading him from that death, whereby he was to honour God, and waſh off the ſtain of ſin, and repair the violations of the Law, whereby he manifeſted a concern for his fathers honour, that he was transfigured, and had therein the earneſt of an heavenly glory, and that tranſporting voice: This is my beloved Son in whom I am well pleaſed, hear you him, Mat. 16.23. Mat. 17.1, 2, &c.

2. It is a means to prevent judgments. Tears cleanſed by the Blood of Chriſt, are a good means to quench that juſtice which is a conſuming Fire. Sin puts a ſtop to the working of Gods Bowels, and opens the Magazines of wrath: grief for it diſarms Gods hand of his Thunders, and may divert his darts from our hearts. No other defence is often left againſt the ſtrength of judgments after ſin hath made its entrance. A holy ſeed in Jeruſalem, is the guard of it in the time of Senacherib's Invaſion, Iſa. 6.13. The holy ſeed ſhall be the ſubſtance thereof. Growth in ſin ripens judgments, turns Bloſſoms and Buds into Fruit, Rods into Scorpions. Grief for it turns ſcorpions into Rods, leſſens a judgment if not wholly prevents it. The Water of repentance is the beſt way to quench the flames of ſin, and ſparks of wrath. If good Men fall under a common judgment, it may be often for a defect in this temper. This was Auſtins opinion,**A…guſt. de Civit. Dei. ib. 1. Cap. 9. That many good, men are taken away p. 75with the wicked in Common Judgments; becauſe though, they do not Commit the ſame ſins, yet they connive at their iniquities, and ſo are laſht with their rods, temporally chaſtned, but not eternally puniſhed.

3. It will ſweeten Judgments. Such may ſay of Judgment, as Paul of death, Oh Judgment where is thy ſting! 'Tis a double burden to lye under the weight of common Judgments, and the weight of common ſins; grief for them is a means to remove the guilt, and thereby to eaſe thee of a Judgment. If we are concerned in mourning for ſin, we ſhall be more fit to honour God, if he makes us fall under his ſtroak. A holy ſorrow will bring us into a ſubmiſſive frame. Aaron had been, without queſtion, humbled for his timorous compliance with the people in the making of the golden Calf; and when God came to ſtrike him near in his own Children, he held his peace, Levit. 10.3. No doubt but his former humiliation fitted him for his preſent patience.

4. Our repentance for our own ſins was never right, unleſs we are of this temper. Repentance is a juſtice towards God, and therefore is converſant about other mens ſins in a hatred of them. 'Tis for ſin as ſin, and ſin is ſin in whatſoever ſubject it be, and worthy of hatred according to right reaſon, and therefore that grace whereby a Man hates it in his own perſon, will engage him to hate it whereſoever it is: and we alwaies grieve for the encreaſe of that which is the object of our hatred. A truly juſt man hates the injury committed againſt another as well as that againſt himſelf. That filthineſs which diſpleaſeth a penitent in his own act, diſpleaſeth him in anothers act, there being the ſame adequate reaſon, and ſin being of the ſame nature againſt God in another as in himſelf. 'Tis All abominations, in the text; this is an argument of ſincerity: to mourn for one may be from ſelf intereſt, to mourn for all muſt be from a pure affection.

5. 'Tis an argument of a true affection to God. To mourn for ſin when it is rare, though groſs, is not ſo much a ſign of ſincerity, as to mourn for it when it is Epidemical, when the Foundations of godlineſs are out of courſe and the graces contrary to thoſe ſins are generally diſcountenanced: as it is a greater ſign of ſincerity to love the word, when it is generally ſlighted, than to love it when all admire it. What a noble affection had that Lady in Samuel, 1 Sam. 4.19. &c. that grieved not ſo much for the loſs of her Father, Husband, Friends, but bewailed the departure of the glory of Iſrael, and implicitely at leaſt, the ſin that occaſioned it? How did her affection to God drown all carnal affections? Her ſorrow for the ark ſtifled the ſorrow of her travel, and the joy at the birth of her Son. She regarded it not. This is an evident token of affection, when we mourn moſt for the ſins which moſt diſhonour God, and the ſins of thoſe perſons that ſeem to be nearer to God, and caſt moſt reproaches upon his name.

6. Shall we be outſtript by Idolaters? The mourning for others ſins was a cuſtom kept up in Iſrael after their revolt from God unto Jeroboam. When Naboth was put to death for a pretended crime of blaſphemy, a faſt was proclaimed to lament his ſin, 1 Kings 21.12. and though with a wicked intention, to palliate a murther with the cloak of religion, yet it evidenceth this mourning for the groſs ſins of others to be a common ſentiment among them, and practiſed upon the like occaſions.

7. We have juſt fears of judgments. We know not whence they will come, from the North or from the South. God ſets up his warnings in the Heavens: we behold him frowning and preparing his arrows; and are we careleſs in what poſture we ſhall meet him? He hath Spit in our faces, made us a by-word and reproach; ſhould we not be humbled? Numb. 12.14. If her Father had ſpit in her face, ſhould ſhe not be aſhamed? God ſeems to be departing. He hath as it were kept open market a long time, he ſeems now to be putting up his wares, removing his Candleſtick, withdrawing the power of his Ordinances, recalling his Meſſengers, the light is almoſt in the ſocket. The voice of God is received with a deaf ear, the reproofs and admonitions of God have not a kindly operation, the ſigns of judgment amaze us, and the amazement quite vaniſhes. We ſtart like a man in a dream, and fall back upon our pillow and ſnort out our ſleep. Can we expect God to ſtay? He ſeems to be upon the threſhold of the Temple, come down already from the Cherubims; and is it not high time to bewail our own ſins, and the Common abominations, that have ſo polluted the place of his habitation, that we may ſay we cannot ſee how God can ſtay with honour to himſelf? If we bewail the ſins that provoke him to it, God may ſtay; if he will not, let us at leaſt ſhew this affection to him at parting. This is not a thing unbecoming the higheſt Chriſtian. Doth not the Spirit grieve for the ſins of others which play the wantons with the grace of God? Eph. 4.30. Grieve not the Holy Spirit of God. The holy Spirit hath no ſins of his own to grieve for. Shall we be above that which the Spirit of God thinks himſelf not above? Shall we refuſe mourning for that which goes to the heart of the Holy Ghoſt? Let us therefore examine what are our own ſins, what are the abominations of the times and places wherein we live; make inquiſition for the one, that we may drag them out before the Lord: And in our places endeavour to ſtop and reform the other. As the true fire of Love to God will melt us into tears, ſo it will heat us into zeal. He is no friend, that will complain of a toads being in another's boſom, but not ſtrive to kill it. It will ſhew either Cowardice or falſeneſs. That zeal is wild-fire that is not accompanied with an holy ſorrow, and that ſorrow is crude which is not accompanied with a godly Zeal.