The Content of a Wayfaring Man, Sermon 2
THE ACCOUNT OF A Miniſters Remove: OR, Jeremy departing from Jeruſalem: THE SECOND SERMON.
JEREM. 9.2.
O that I had the Cottage of a wayfaring man in the wilderneſſe, that I might leave my people, and goe from them.
WE have lately in another Exerciſe, and place, lodged Jeremy in his Cottage, and in him and it, have obſerved, how moderate gracious deſires are, how ſuitable a mean Content is unto a mortall Condition? and how much better a low and peaceable eſtate, then an high and troubleſome? We are now to look back unto Jeruſalem, and to ſee how it ſtands between Jeremy and his people, that he is ſo preſt to leave them, to examine the Account or reaſon of his former deſire. From whence (not to loſe time in opening particulars) ſome of you may remember, that I preſented to you this generall Obſervation:
Generall Doctrine. 2 That good Miniſters may, upon warrantable grounds, deſire to remove from an unkind people.
In purſuance of this Doctrine, we ſhall make out two Queſtions, which if we doe not bring into queſtion, the people will for us.
Quſt. 1. How a good Miniſter can have a bad people, and the fault not his?
2. How a good Miniſter can leave his people, be they never ſo bad?
Queſt. 1 For the firſt, how a good Miniſter can have a bad people, and the fault not his, whoſe work it is to make bad people good. Surely, ſay ſome, the fault muſt needs be the Miniſters that his people are ſo bad; for da Ambroſios & habebis Theodoſios: Let the Miniſter be good, and the people will be eaſily wrought unto good by him: But either his life is amiſſe, or his labours too remiſſe; either he is too looſe, or too preciſe in his converſation; or too profound, or too plain in his doctrine; either he wants bountifulneſſe, or peaceableneſſe, humility or familiarity: Or perhaps the people may want themſelves in all theſe.
I deny not but the fault may be ſomtimes the Miniſters, & good Miniſters may have their faults, and his diſcomfort ſure it is, that his people are no better,Heb. 13.17. and his diſcomfort is the peoples diſprofit: Obey them that have the overſight of you, and ſubmit your ſelves, for they watch for your ſouls, as they that must give account, that they may doe it with joy, and not with grief, for that is unprofitable unto you: unprofitable unto you (ſaith the Apoſtle) that you ſhould make their lives grievous, who ſpend their lives to make yours good.
But ſay my beloved, ſhew me the fault if you can, in Jeremies life, or labour, and yet his people ſo bad, as that he was not onelyonly weary of them,Jerem. 20.15. but of his life too, becauſe hee could make theirs no better. Perhaps you will ſay he was paſſionate; It is true, he was, but it was in compaſſion of the peoples good, and in zeale to Gods glory. You will ſay he was ſtout and ſtiffe,Jerem. 14.17, 19. Jerem. 15.19. and it was needfull he ſhould be ſo: for the Lords charge unto him was, Let them return unto thee, but return not thou unto them.
The Miniſtery of the Word muſt not comply with the froward humours and wayes of men, but their untoward wayes and humours muſt yeeld unto the Miniſtery of the Word. Yea, but his Miniſtery was of heavie things: yea, and he would not abate one ſyllable of his meſſage,Jerem. 36.32. though he ſaw the Kings wrath, the Nobles frowns, and the ſtinking Dungeon before him.
But what ſay you then to Iſaiah? He was a man for theſe times, he was ſtiled the Evangelicall Prophet, Sam. 19.2.27and as David ſpake of Abimaaz, He is a good man, and bringeth good tidings. His propheſies were (for the moſt part) Goſpel; he did myſteriouſly and ſweetly hold forth Jeſus Chriſt, and yet if you will beleeve him, he had as little comfort amongſt his people, as other Mininiſters might have amongſt theirs. I have laboured in vaine (ſaith he) and ſpent my ſtrength for nothing, Iſai. 49.4.
But what ſpeak I of the ſervant? the Lord it is, of whom this propheſie ſpeaks, as appeares by that which followes, verſe 6.Acts 13.47. I will alſo give thee for a light of the Gentiles, and for ſalvation unto the ends of the earth. Which words the Apoſtle Paul in his Sermon at Antioch, 1 Tim. 3.16. 1 Pet. 2.22. Matth. 22.16. Luke 20.21.bringeth home unto that admirable piece of that great myſtery of Godlineſſe, Chriſt preached unto the Gentiles. And now for Chriſt, the Sunne ſaw never any mans life more inoffenſive then his. His Doctrine was with authority, he was a Teacher ſent from God, and taught the word of God truly, his greateſt oppoſites being his witneſſes: and yet it is the ſucceſleſneſſe of his owne Miniſtery unto the circumciſion, of which himſelf by the Prophet complaineth, I have laboured in vain, I ſpent my ſtrength for nothing. Of him alſo the Divine Evangeliſt teſtifieth, that He came unto his own, and his own received him not. John 1.11.It is more then manifeſt, he gave that bleſſing to the Miniſtery of the Apoſtles, which he with-held from his owne: There were more converted at one Sermon of Peter, then wee can read of by Chriſt in all his life time: ſuch was our Lords condeſcention to honour his Ordinances in his ſervants more then in himſelfe.
Now by two or three witneſſes truths may be eſtabliſhed; but if for further confirmation you deſire reaſons, why a good Miniſter may be ill matcht with a bad people, and the fault not his, may you pleaſe to conſider theſe:
Reaſon 1 1. Mininiſters may ſay as Jacob, Are we in Gods ſtead, who hath with-held from us the fruit of our Miniſtery, whoſe prerogative alone it is to make the ſterill heart fruitfull,Gen. 30.2. 1 Cor. 3.7. and to beget the new creature in the barren conſcience: the labour is our worke, the bleſſing is his.
2. Our ſpirituall Seed is not alwayes viſible, ſome may lie under the clods. A remnant may return, though the generality be ſtark naught.Iſaiah 10.22.
3. What if the Lord be pleaſed to ſend his Ezekiels to a rebellious Houſe, that will not heare them. Gods glory is never the leſſe,Ezek. 2.3. Iſai. 15.11. Ezek. 2.5. though ours be under foot. His Word doth the work for which hee ſends it; and if the people know no more, yet this they ſhall know, that the Lord hath ſent a Prophet amongſt them. He was not wanting to their good in outward means, if by not improving them, they had not been wanting unto their owne.
Give me leave now to make ſome ſhort application of this point, and I have two words to ſay, to People, to Miniſter.
Ʋſe 1 1. To the People; and let me beſeech you good people, do not lay thoſe burthens on your Miniſters ſhoulders, which belong unto your own. It is one of the damnable ſtratagems of Hell to keep the people from profitableneſſe under the Miniſtery of the Word, by miſrepreſenting unto them the cauſes of their unprofitableneſſe; and it is one of the mighty methods of Satan, to perſwade them to charge the cauſes any where, then where they ought, upon their own hearts.
Yet one word more, (good people) beare, and I pray beare with your Miniſters complainings under your unprofitableneſſe: for ſurely their diſcomforts are exceeding great, not as you give out, for their went of outward comforts: [For without all queſtion, God will never leave a godly Miniſter unprovided for. If he ſtraghten him in one place, he will make room for him in another.] But becauſe Gods glory and your ſoules are dearer unto them then their lives. Moſes for the glory of Gods name,Exod. 32.32. Rom. 9.3. was contented to have his owne blotted out of the book of life; and Paul for the ſalvation of many, was preſt in zeale to have parted with his own.
Nay, beloved, I will ſpeak a bold word and a true, your ſoules are much dearer unto your Miniſters, then they are unto your ſelves. For did you beſtow but halfe thoſe paines and cares about your own ſoules, which they beſtow upon yours, how good, how much better would they be!
How prodigall are many of the ſonnes of Adam, to barter away the pretious purchaſe of Chriſts blood for an Apple, their Birth-right for a meſſe of pottage, their ſoules upon every ſlight temptation, when it coſts their Miniſter many a night watches, many a painfull ſwets, many a carefull thoughts, and heavy Ephialts, to recover the ſpoile out of the ſtrong mans hands again.
Ʋſe 2 To my fellow-labourers in the Goſpel, ſuch as doe ſee their ſeed and travell of their ſoule, whoſe lot is fallen unto them in a faire ground, and they have a good Congregation: Faelices nimium bona ſi ſua norint, I would have them to bleſſe God much for this rich mercy, who have caſt their lot amongſt a people reverently affected unto their Miniſtery. And I would perſwade them with all tenderneſſe of ſpirit and condeſcenſion to blow up every ſparke of good, which they ſee amongſt their people.
A word more I have to my fellow-ſufferers, who are diſcomfortably matcht with an unkinde and untractable people, though their comfort be leſſe then others, yet their reward may not: for our reward is not according to our ſucceſſe, but according to our labours. I have laboured in vaine, I have ſpent my ſtrength for nothing; ſaith Chriſt, ſaith Eſay: But my Judgement is with the Lord, and my work with the moſt High. Though Iſrael be not gathered; yet ſhall I be glorified.
The clouds doe kindly ſerve divine providence in dropping down their fatneſſe, though the earth be not fruitfull, and the Sunne in giving out his influences, though the clay be hardned; ſhould wee caſt our pearles before ſwine? Which doe not onelyonly refuſe our pearles, but rend our perſons. Our pearles are not the leſſe precious, nor our kindneſſe the leſſe acceptable unto Jeſus Chriſt; for whoſe ſake wee both labour and ſuffer.
I remember a paſſage between Chriſt and Peter, Luke 5.4, 5.Chriſt coming into Peters ſhip to preach, after he had don his Sermon, bad Peter to caſt out his net into the Sea, for a draught of fiſh, why Sir, ſaith Peter, I have fiſht all night, and have caught nothing; nevertheleſſe, at thy command, I will let down the net. And the holy Story ſaith, He encloſed a great multitude of fiſhes. You know what Chriſt intended in this, to ſhew Peter what he ſhould expect when he ſhould ſhortly be made a fiſher of men. He might fiſh all night, and all day too, and catch nothing, if Chriſt be not with him: nevertheleſſe, having a word of command from Chriſt, he muſt doe his worke, and waite upon Chriſt for the word of his bleſſing.
Queſt. 2 I have now diſpatcht the firſt Queſtion: How a good Miniſter may have a bad people, and the fault not his. The ſecond comes on, How a good Miniſter may lawfully leave his people, be they never ſo bad: And here, I ſhall make out the Solution in foure particulars.
1. I ſhall ſhew what the intereſt and propriety is between the Miniſter and his people.
2. How farre that propriety and intereſt doth binde the Miniſter to ſtay with his people?
3. In what caſe he may remoove: and what Jeremies caſe was here.
4. What may be the warrantable ends and grounds of removall in ſuch a caſe.
Theſe ſad and troubleſome times have occaſioned many remooves of Miniſters, and their remooves many diſputes among the people. A word to theſe will not be u… ſeaſonable in theſe times.
Queſt. 1 And firſt what the Intereſt and propriety is between Miniſter and people. O that I bad the cottage of a wayfaring man in the Wilderneſſe, that I might leave my people. My people, ſaith Jeremy. But how ſo. The Prophets were not aſſigned unto peculiar charges, as the Prieſts were at Jeruſalem, and the Levites unto their particular Cities; and yet Jeremy's delegation wee ſhall finde to be chiefly to the head-Citie, as appeares by Chapter the firſt of this Prophecy, and ver. 18. Where his Commiſſion is directed unto the Kings of Judah, and to the Princes and Prieſts that were in Jeruſalem. In order whereunto wee ſhall reade Chapter 5 ver. 1. and 5. He went up and down the ſtreets of Jeruſalem, to finde out one righteous and pious man. Upon this ground it is not improbable that he calls thoſe of Jeruſalem my people, to diſtinguiſh them from thoſe in the Wilderneſſe of Judea, of Ziph, or of Maon; into ſome one of which he might deſire to remoove: O that I had the cottage of a wayfaring man in the Wilderneſſe, that I might leave my people. But whether wee confine Jeremy's Dioces unto Jeruſalem, or enlarge it over all Judea, a propriety of relation he had, and every Miniſter hath in that people to whom the Lord doth ſend him.
Obſerv. Miniſters and people have mutuall intereſts one in the other.
St Paul claimes as genuine and naturall right in his Corinthians and Galatians, 1 Cor. 4.15. Gal. 4.19.as their father that did beget them, or their mother that did travaile in birth for them. Notwithſtanding it was not Paul that did beget the Corinthians, but the Lord by him. Nor was it he that did bring forth the new creature in the Galatians, but the Spirit by him. Such is our good Lords condeſcenſion unto his worthleſſe Miniſters, as that he doth oft times in Scripture transferre over, as it were his right unto his Miniſters, by aſcribing that unto their power, which belongs unto his own, and allowing them to aſſume that right in his people, which none can truly challenge but himſelfe; as he ſaith to Moſes, Deut. 9.12.Thy people which thou haſt brought out of Aegypt; when the people were neither of Moſes conſtitution, nor of his bringing out of Aegypt, but the Lords.
Ʋſe 1 A word of uſe to this. Surely the intereſt is very great between Miniſter and people, and the bond very ſtrickt, both to enforce the Miniſters care, and the peoples love, nor can indeed the Miniſter be careleſſe, or the people unloving, if this propriety of relation be laid home.
The more I wonder at their unnaturall unkindneſſe, who doe not onelyonly forſake, but diſdaine, yea and reproach thoſe Miniſters, by whom if ever they were begotten in the Lord, they muſt confeſſe they were begotten through them.
Queſt. 2 But now the ſecond Queſtion is, How farre this propriety and intereſt between Miniſter and people, binds the Miniſter to ſtay with them?
I conceive, they urge it by much too farre, that would have it as fixt and abſolute, as between man and wife, To have and to hold, for richer, for poorer, for better, for worſe, till death us depart.
Be the Miniſters condition or peoples carriage what it will, the Miniſter in their opinion can no more lawfully leave his people, then a man his wife. Would theſe likewiſe allow the wiſe, to have no right in what is hers, but what is her husbands? I trow they would not. I heare the Apoſtle ſay unto his Corinthians, 2 Cor. 11.2.I have eſpouſed you unto one husband, which is Chriſt, but he doth not ſay, I have eſpouſed you unto one husband, which is my ſelfe.
But grant the relation to be ſo fixed, as between man and wife, yet there are ſome caſes in which man and wife may ſeparate: And that is now our Third labour to finde out that caſe.
Queſt. 3 Good people that are unwilling to leave their Paſtour wee cannot blame to queſtion, whether their Paſtour might lawfully leave them. Et Ʋtinam, I would to God—But this is not the caſe between Jeremy and his people.
Leo hath a decree againſt thoſe, who doe remove from ſmall livings unto great: Si quis mediocritate ſedis ſuae diſpecta adminiſtrationem loci celebrioris ambiret, non ſalùm a Cathedra pellatur aliena ſed car…bit & propria. I need not interpret to thoſe by whom I deſire to be underſtood. Qui ad curas pervenerint tanquam ſine cura victuri, honori totùm dati, ſanitati nihil. Who as thoſe Eccleſiaſticks in Barnards time purſue their own preferment, not the peoples well fare.
The Councell of Chalcedon hath another Canon, not much unlike the former, againſt removing from a Countrey to a Citie-charge; The caution in both is: Si quis ambiret, if authority draws the Miniſter; But Si majorum authoritate inductus: If authority calls the Miniſter, and (I will adde too) the love of the Congregation, the caſe is otherwiſe: But neither of theſe caſes doth hitt ours; for Jeremy was contented to have changed his province in Jeruſalem, for a cottage in the Wilderneſſe.
That clauſe then in the eighteenth Canon of the Councell of Antioch better fits us: Si non vitio ſuo, ſed plebis contradictione paſtor abierit; If the removall of a Miniſter, be not occaſioned by any miſcarriage in the Miniſter, but provoked by the ill carriage of the people: And ſo it was here: O that I had the cottage of a wayfaringman in the Wilderneſſe, that I might leave my people, and goe from them. Doe you aske why? Jeremy will tell you in the words below my text, that his people were ſo bad, he could not tell how with any comfort to live longer with them. And how bad they were, I had rather you ſhould there reade, then I report unto you.
Queſt. 4 And now I come to the fourth and maine point of the Doctrine, to ſet forth unto you, what thoſe warrantable ends and grounds are, upon which a Miniſter may leave his people: And here are two things which wee ſhall open unto you.
1. The lawfull ends which muſt be in a Miniſter.
2. The ſinfull provocations that may be in a people.
1. Wee will enquire what were Jeremy's ends, for which he deſired his remoovall into the Wilderneſſe; And his ends I conceive, may be three.
1. The ſucceſſe of his Miniſtry.
2. The ſafety of his perſon.
3. The tranquillitie of his conſcience.
In reference to which, I ſhall reminde you of that threefold acception of this word Wilderneſſe in Scripture, which I mentioned in the opening of the Text. Suitable to Jeremy's threefold end of removall.
1. It is taken metaphorically for a rude and untaught people, and Jeremy might hope for better ſucceſſe of his Miniſtry in ſuch a Wilderneſſe then in Jeruſalem.
2. It is taken literally, for a place not at all inhabited, and perhaps Jeremy might expect more ſafety of his perſon amongſt wilde beaſts, then amongſt wicked men.
3. It is taken more ſtricktly for a place inhabited, but not fully peopled, and Jeremy's ſoule vexed with the ſinnes of Jeruſalem, he might deſire the peace and comfort of it, in ſome ſafe and ſolitary retiredneſſe: O that I had the cottage of a wayſaring-man in the Wilderneſſe, that I might leave my people, and goe from them.
I ſhall now overlooke theſe againe; and hand you out ſome few obſervations from them, and then apply unto the generall Doctrine.
End. 1 The firſt lawfull end in a Miniſters removall,Vtinam liceat mihi agere in ſolitudine ut non cogar per vocationē meam ſervire iſti impio popule. Pomeran. in Loc. is the hopefull ſucceſſe of his Miniſtry, and for this Jeremy might deſire a cottage in the Wilderneſſe of Judea, of Ziph, or of Maon, expecting better ſucceſſe of his Miniſtry, in ſuch a barren place, then in Jeruſalem, which was fruitfull in wickedneſſe.
Obſerv. Sancta ruſticitas coeleſti regno aptior, quam docta malitia, The poore and ſimple uſually give that entertainment unto the Miniſtry of the Word, which the great and worldly wiſe do not neglect only, but deſpiſe: for worldly greatneſſe thinks it ſelfe too great,1 Cor. 1.27. & fleſhly wiſdome too wiſe to be ordered by that which they call, the fooliſhneſſe of preaching. Therefore hath the Lord choſen the weak and fooliſh things of the world, to confound the wiſe and mighty. And Wiſdome will tell you,Prov. 9.4.26.12. that her preparations are for the ſimple, and ſhee hath reaſon for it: Becauſe there is more hope of a foole, then of him that is wiſe in his own conceit.
When John Baptiſt ſent his Diſciples to know of Chriſt, Whether he were the Meſſiah, or whether they ſhould look for another; Chriſt told them of the Wonders which were done by him: The deafe heare, the blind receive their ſight, the dead are raiſed to life, and amongſt other wonders of his Kingdome, he brings in this with (if not above) the reſt; The poore receive the Goſpel: Our latter Engliſh reads it,Matth. 11.15. To the poore is the Goſpel preached. But that is no wonder; for to poore and rich the Goſpel is preached. But this is the wonder to the ſcornfull world, and indeed a great ſecret it is of Chriſts Kingdome, that the poore receive the Goſpel better then the rich.
It was no Paradox to him that ſaid; The Devill hath more a doe to winne the ſimple, then the ſubtile, and the Miniſter leſſe: Becauſe the worldly wiſe are ſooner enraged by the Miniſtry of the Word, then wonne by it: For that the Miniſtry of the Word croſſes with the contentments of the world, and the wiſdome of the Spirit bids open warre againſt the wiſdome of the fleſh; Whereas in the poore and ignorant temptations againſt the Word being leſſe, the entertainment of it is eaſier.
Ʋſe 1 To apply a little. I would by the poore and ignorant, provoke the rich and worldly-wiſe to an holy envie. I do not ſay, but ſome mountaines may be brought low, and ſome hills plowed as well as the vallies. Our net as Peters may ſometime catch great fiſhes as well as ſmall, and when great fiſhes come to our net, and break not through, the labour is not better anſwered, then the labourer comforted. But where wee labour all night and catch nothing, ſurely neither comfort nor Chriſt is there.
Ʋſe 2 The labour of our Miniſtry is greater to lay the foundation, then to make ſuperſtructures; But if the labour prove effectuall, the comfort is exceeding: for this wee need not travaile the Deſerts of America. There are too many Wilderneſſes within the borders of our Iſrael. Congregations which with Zebulon and Nepthali yet ſit in darkneſſe, and in the ſhadow of death. Should my Brethren enforce themſelves with Paul, to preach the Goſpel where Chriſt is not named, they might poſſibly with Paul finde better entertainment amongſt the Barbarians at Malta, then proſelytes at Jeruſalem. I meane amongſt thoſe that are humbly ignorant, ſooner then thoſe that are conceitedly knowing. And this is now the firſt end of Jeremy's deſire of removall, the hopefull ſucceſſe of his Miniſtry in the Wilderneſſe; O that I had the cottage of a Wayfaring-man in the Wilderneſſe, that I might leave my people, and goe from them.
End. 2 The ſecond end of Jeremy's deſired removall, was the ſafety of his perſon: and here wee take Wilderneſſe for a Defert of wilde beaſts, and as Jeremy might hope for more comfort of his Miniſtry amongſt a rude and untaught people; ſo more ſafety of his perſon, among wilde and ſavage beaſts. You will take it as a very hard ſaying, but it is more hard and heavy that it ſhould be true, yet too true it is, that
Obſerv. The ſervants of God have found more ſecurity amongſt wilde beaſts, then amongst wicked men.
That decree in Paradiſe of enmity between the Womans and the Serpents ſeede,Gen. 3.15. is both literally and myſtically true. The naturall ſeede is not ſo envious to man, but the ſupernaturall is much more envious to the Chriſtian man. The Woman in the twelfth of the Revelation fled for her ſecurity into the Wilderneſſe, and her bleſſed man childe the Lord Chriſt was ſafe in the Wilderneſſe, who ſuffered in Jeruſalem. Daniel found more mercy from the Lyons,Mat. 4. Dan. 6.22. then from the Babylonians. And the Ravens which of all birds are moſt envious to man,1 King. 17.6. were more pittifull to the Prophet then man was. Euſebius reports of certain Chriſtians of Tyre in Phoenicia, whoſe bodies were expoſed unto wilde beaſts, and whileſt the beaſts by an inſtinct of reverence abſtained from them, they did not yet eſcape the cruelties of men, more rabid then the beaſts.
Ʋſe 1 My Brethren, Let us all take this home, and wonder what wee are by nature. The kingdome of Jeſus Chriſt in the 11. of Iſa. is ſet forth by wilde beaſts changed from the rabidneſſe of their natures, and the kingdomes of men in the 7. of Daniel by wilde beaſts that doe continue and exerciſe their native fierceneſſe: the kingdomes of men will prove little better then the kingdomes of beaſts, where the kingdome of Chriſt is oppoſed. Homo homini lupus: there is no beaſt more ſavage by nature then man is, unleſſe the Kingdome of Chriſt doth either regenerate or reſtrain him.
There is much in that, & I deſire it may be noted, the holy Scriptures do often tutor the reaſonable man by unreaſonable beaſts; becauſe man being in honor little lower then the Angels, by his fall became worſe than beaſts: Beaſts yeelding that obedience to God, and ſervice to man, which men deny both to God and man. Baſil of Seleucia not improperly obſerves, that the beaſts before the flood were more tractable to the command of God, and to the miniſtery of Noah, then the men of the old world were: for they entred into the Ark and were ſaved, the other refuſed, and periſhed.
Ʋſe 2 Let us think how dreadfull the day will be, when not onelyonly the men of Nineveh, a Wilderneſſe of untaught people, but the Lions of Babylon, a Wilderneſſe of ſavage Beaſts, ſhall riſe up in judgement againſt the men of this generation, and condemne them; who doe moſt cruelly bite and devour one the other, whileſt the beaſts of the field are at peace with us.
This is now the ſecond end of Jeremy's deſire of removall, the ſafety of his perſon, which he would rather venture in the wilderneſſe, then in Jeruſalem. O that I had the Cottage of a Wayfaring-man in the Wilderneſſe, that I might leave my people, and goe from them.
End 3 The third end of Jeremy's deſired removall, Melius eſt habit are in extrema ſolitudine, quā inter tāta hominū ſcelera commorari. Hier. in loc. Pſalm 120.5.was the tranquillity of his conſcience, being grieved with the abominations that were in Jeruſalem, he deſired to retire into the wilderneſſe. How much better is an harmleſſe and homely retiredneſſe, then the merry-madneſſe of ungodly Societies? An Hermites life then a Ruffians? To be alwayes without company, then not to keep good? To dwell in the wilderneſſe, then in the tents of wickedneſſe? You know whoſe complaint it is, Woe is me that I am conſtrained to dwell in Meſhek, and to inhabit the tents of Kedar, my ſoule hath too long dwelt with them that are enemies to peace. And yet I heare him ſay elſewhere,Pſalm. 16.6. The lines are fallen unto me in pleaſant places, and I have a goodly heritage. Bona terra, mala gens. In regard of the place, ſo it may be; but in regard of the people, woe is me.
Ʋſe 1 That holy reſolution of good old Jacob in Gen. 49. and the ſixth, is that which I ſhall apply for caution againſt evill Societies, Into their ſecret let not my ſoule come, my glory be not thou joyned with their Aſſembly. Or that prayer of David, Pſalm 141. verſ. 4. Lord let not my ſoule eat of their delicates. Lots eye was great upon the fat and pleaſant vallies of Sodom, Gen. 13.10.19.12.but his righteous ſoule was vexed with the deteſtable wickedneſſe of the people, and becauſe he did not diſlodge himſelf, the Lord did ſuddenly fire him out. Eſt aliquid mali, vicinum eſſe malo, it is bad to live by bad neighbours. If we feare not an houſe infected, we ſhould dread an houſe on fire. The houſe infected is their ſinne, the houſe on fire is their judgement; and in as much as we are partakers of their ſinnes,Rev. 18.4. we ſhall be partakers of their judgements. Jeremy, to avoid both, deſired to retire wi…h ſafety into the wilderneſſe, rather then to live in Jeruſalem with fire over his head: O that I had the Cottage of a wayfaring-man in the wilderneſſe, that I might leave my people and goe from them.
I have now done with the ends which might be lawfull in the Miniſter to deſire his removall; I come to the provocations which are ſinfull in the people to inforce his removall. And lawfull ends, and ſinfull provocations joyned together, Obſerv.will certainly warrant a Miniſters removall.
There are ſoure great provocations wherewith Jeremy doth charge his people.
1. Their intractableneſſe to the miniſtery of the Word.
2. Their unmercifulneſſe, in with-holding maintenance.
3. Their deſperate Apoſtaſie.
4. Their bitter perſecution.
Now I charge none with theſe, but ſhall ſhew how lawfull the removall is where theſe may be charged.
Provoca∣tion. 1 The firſt provocation of the people is; their generall inflexibleneſſe unto good, and intractableneſſe under the miniſtery of the Word. Of this our Prophet complains, Chap. 5. v. 12. That the men of Judah had belied the Lord their God, and accounted the words of his Prophets as wind. And Chap. 8. v. 9. They had rejected the word of the Lord, and there was no underſtanding left in them.
Now this is a very ſad provocation unto a Miniſter, which may not unjuſtly occaſion his removall, as appeareth by that clauſe in the Miniſters commiſſion, Luke 10. v. 10, 11. Into whatſoever Citie you enter, and they receive you not, goe your wayes into the ſtreets of the ſame, and ſay, even the very duſt of the Citie which cleaveth on us, we doe wipe off againſt you.
And according to the tenor of this Commiſſion, Paul and Barnabas ſhooke off the duſt of their feet againſt the unbeleeving Jewes at Antioch, and told them, It was neceſſary that the word of God at firſt ſhould have been ſpoken unto you: but ſeeing you put it from you, and judge your ſelves unworthy of everlaſting life; Lo, we turn to the Gentiles. Acts 13. v. 51. and 46. And in Acts 22. v. 18. The Lord charged the Doctor of the Gentiles to make haſt, and to get him quickly out of Jeruſalem, upon this ground, becauſe, ſaith he, they will not receive thy teſtimony concerning me. And when Paul had a great deſire to ſtay at Jeruſalem, as appeares by his reaſoning with the Lord, v. 19. and 20. No, ſaith Chriſt, do not plead for thy ſtay, but haſte thee to be gone, for I have a purpoſe to remove thee farre hence to the Gentiles, verſ. 21. What ſhould God doe with ſuch a people with whom his Word can doe no good? If they ſay to God, Depart from us, we will have no knowledge of thy wayes, it is time for God to ſay to his Miniſters, Depart from them. Ex ore ſuo, out of their own mouth will I judge this people, becauſe they would not have the knowledge of my wayes, they ſhall not. And this is now their firſt provocation, their untractableneſſe to the miniſtery of the Word.
Provoca∣tion. 2 The ſecond provocation in the people is,Jer. 38.9. 1 Cor. 9.13. Their unmercifulneſſe in with-holding maintenance from their Miniſters. The Princes of Jeruſalem would have ſtarved Jeremy in the Dungeon, if an Aethyopian had not been more pittifull unto him then any Iſraelite was.
Maintenance is allowed on all ſides, that he who waits at the Altar, V. 7.9.ſhould live by the Altar. And the Apoſtle makes it out by divers arguments drawn from Natures laws, and if men would but meaſure the quotum by halfe that allowance which they give to one luſt, they would be more reaſonable in judging what were a competency.
It is a great provocation when people with-draw their affections from their Miniſters, and beſtow them on thoſe who with-draw their ſoules from the truth, as thoſe Galatians gave their hearts to ſuch as plucked out their ſpirituall eyes, who a little before would have plucked out their corporall eyes to have given Paul. Gal. 4.15.But when people alſo with-draw maintenance. the bond of covenant between Miniſter and people is broken. For though the Covenant be not alwayes expreſſed, yet it is alwayes implied, that the people, plus multo, ſhould bee as carefull, and as certain unto the Miniſter in temporals, as the Miniſter unto them in ſpirituals, 1 Cor. 9. v. 11.
The Civill law allowes the wife (and if it did not, the law of Nature doth) receiving not victum, livelihood from him to whom ſhe is a helper, to ſeek alimentum, ſubſiſtence elſewhere.
Provoca∣tion. 3 The third provocation in the people is Apoſtafie, and this Jeremy charges double on Jeruſalem, both in worſhip and in practice: In reference to the one, in the words below my Text, he calls them Adulterers and Adultereſſes: In reference to the other, an aſſembly of evill doers. What adultery is to the Marriage-contract, that is Apoſtaſie to the Goſpel-covenant, and no adultery like to the adulterating of the truth and wo…ſhip of God.
Now Apoſtaſie is a grievous provocation unto the Lord himſelf to depart from a people.Noſ. 9.12. Woe unto them when I ſhall depart from them, (ſaith the Lord.) And when is that? When they depart from his truth and worſhip. And where the Lord …oes, the ſervant goes after; If the Son of Peace abide not in the Citie,Luke 10.6, 10. the Embaſſadors of peace muſt depart, and their peace departs with them.
In Heb. 10. v. 38. the Apoſtle brings in the Lord proteſting againſt Apoſtates, If any man draw back, my ſaule ſhall have no pleaſure in him. Draw back from what? The former words run thus, The juſt ſhall live by faith, and if any man draw back, that is, from faith, either from the doctrine of faith, or from the life of faith, from Goſpel Principles, or Goſpel Converſation, my ſoule ſhall have no pleaſure in him: Non erit rectus in anima mea: He ſhall not ſtand right in my affection, I ſhall on no tearmes approve him: yea the words are a meioſis, there is much more implied then is expreſſed, My ſoule ſhall loath and abominate ſuch a perſon. I will not endure the ſight of him in the Congregation. And if this be the caſe of the Congregation, the Miniſter may well ſay,Jerem. 8.5. Hoſea. 11.7. Lord, now letteſt thou thy ſervant depart in peace. But this muſt be underſtood of a people turned back by a perpetual rebellion and de induſtria, with an heart bent to back-ſliding, not through infirmity, but by a deſigne.
Provoca∣tion. 4 The fourth provocation is Perſecution: And Apoſtates ſoon turne perſecuters, & ſolus Apoſtata perſecutor; they uſually become the greateſt, becauſe they are loath to have that way to bee credited, from which they are revolted. Julian that was the moſt notorious Apoſtate, became the moſt bitter Perſecutor that ever lived in the Chriſtian Church.
There are two ſorts of perſecution, which the red Dragon ſtirres up againſt godly Miniſters, Oris & plagae, Iſhmaels and Eſaus perſecution, Tongue-perſecution, and Hand-perſecution. When men do not onelyonly give out hard ſpeeches, Jude 15.to reproach the Miniſter and his Doctrine, but doe ſeek out all advantages to intrap his perſon.
Now the Lord had diſcovered unto Jeremy the treachery of his peoples hearts, though it were not come to blowes, chap. 11. v. 18.19. There is more danger of the wolf in the lambs skin, then in his own, and where danger is eminent, it is not onelyonly ſafe, but neceſſary to avoid it. If the people receive not our teſtimony, Acts 22.18. Matth. 10.23.Chriſt would have us to depart; but if they perſecute us, Chriſt adviſes us to flye. And in perſonall perſecutions all agree with Auguſtine that it is lawfull to remove, which in generall perſecutions they queſtion as unlawfull.
Athanaſius in his Apologie to the Emperour, on this ground juſtifies his departure from Alexandria in the perſecution of Conſtantius, 1 Kings 18.4.and in the perſecution of Jezabel, an hundred of the Lords Prophets were hid by Obadiah in a cave.
You ſee now the provocations of the people, which may warrantize their Jeremies to depart from them, and to wiſh for retiring Cottages in the wilderneſſe. O that I had the Cottage of a wayfaring-man in the wilderneſſe, that I might leave my people, and goe from them.
Ʋſes. Two uſes onelyonly I ſhall make of this poynt: the one of Examination, the other of Exhortation.
I would deſire our Engliſh Jeruſalem to examine herſelfe, whether ſhe be not parallel to Jeremy's Jeruſalem in all theſe provocations; As,
1. Whether there be not a generall inflexibleneſſe under the Miniſtery of the Word: yea, how doe the Miniſters of London propheſie in Sackcloth, under a great contempt and ſcorn of their Miniſtery.
The Goſpel tels us of a Devil that was too ſtrong for the Apoſtles to caſt out: Every luſt is a Devil,Matth. 17.16. and how many ſuch Devils are there in the hearts of men, which are too ſtrong for Miniſters, too ſtrong for O dinances, too ſtrong for the Apoſtles themſelves, if they were alive. We may ſooner deſtroy our own lives then ſome mens luſts. They will cell you how many Miniſters they have out-lived, and their ſinnes are as long lived as themſelves.
2. What unmercifulneſſe towards their Miniſters? The Devill was ſomewhat mercifull unto Chriſt, he would not have had him to ſtarve; he would have had him to turn ſtones into bread. Matth. 4.3.But ſome leſſe charitable would have their Miniſters to live upon ſtones in ſtead of bread.
It is ſtoried of Calvin in Geneva, becauſe he would not give the Sacrament unto the people in ſuch a ſuperſtitious manner as they deſired, the people would give him no maintenance. For the very ſame cauſe would many Congregations in London either ſtorm or ſtarve their Miniſters, or bring them unto Luthers pittance, an Herring a day; and for their aged Miniſters, they deale with them, as men doe with their Horſes when they are worn out, they turn them into bare Commons.
3. How is London turned back as the ſtreames of Jordan by an horrible back-ſliding? What a deſperate revolt from the ſolemne Covenant? What an execrable deniall of the ſacred Scriptures? Of the Faith of the Lord that bought them? How is the beautifull child of Reformation ſtifeled in the birth, and a monſter of ſhamefull Deformation brought forth in the room of it? O tempora! O mores!
Time was when prayer and repentance were held up in the hands of faith, as precious meanes to maintain Communion with Jeſus Chriſt, and now men pray againſt their prayers, and repent of their repentings; becauſe ſome lay too much weight on duties, others have laid them wholy aſide.
Time was when London zeale enkindled againſt every bracelet & lace of the Scarlet Whore, and now as if the ſpirit of London were changed into her ſpirit of fornications, we plead for a tolleration of all her ſorceries. That which once entre… as Iron into our ſoules, but to heare of, now it is accounted a ſinne to ſpeak againſt it.
Time was when we did look on errors as the ſmoak of the bottomleſſe pit, now they are admired as new lights dropt down from heaven. And he is accounted no body in their Meetings that hath not ſomething of them.
Time was when the Lords day was a delight unto us: now it is queſtioned whether it be the Lords ordinance or mans.
Time was when wee ſaw a beauty in their feet that brought the glad Tidings of Peace: Now Miniſters are a burthen in their places.
Time was when we fled as Doves unto the holes of the Windowes, and now the wayes of Sion complain for want of paſſengers.
Time was, but time will faile me if I ſhould goe on to ſhew what ſhamefull Apoſtaſies are amongſt us.
4. How is Londons, how is Englands firſt love Apoſtatized into perſecutions!
May it not be ſaid of our times in England, as Bernard ſpake of his times, whoſe words are quoted by Hugo Cardinalis in his Poſtills on John; Good Jeſus (ſaith he) it ſeemeth the whole Ʋniverſitie of Chriſtian people have conſpired againſt thee, and theſe are chiefe perſecutors; even ſo the whole Univerſity of England ſeemes to conſpire againſt Jeſus Chriſt, and ſome which heretofore were great profeſſors, are now become bitter perſecutors.
1. As for Iſhmaels perſecution, I think never was more againſt faithfull Miniſters, then now i…. Men bend their tongues for lies, and the ſcorners chaire is every where ſet up againſt Moſes chaire; for the wholeſome words they have from us, wee have bitter words from them.
Luther was charged for preaching againſt the Popedome, to be tuba rebellionis, a Trumpet of rebellion. And wee for preaching againſt as great a myſtery of iniquity, if not the ſame, to be Incendiaries of all the troubles that have been in England, and of this ſecond warre: If any thing goe amiſſe with the people, Aaron muſt be ſtoned.Numb. 14.20.
2. As for Eſaus perſecution, rough hands wee finde every where. And though they fall not down right to blowes, yet there is malice and treachery enough in their hearts to provoke them. New-England they ſay, is too good a condition for theſe roundheaded Miniſters, and therefore they reſolve, if they can get the day to cut their throats in Old-England: Behold, ſaith God to Jeruſalem: Jerem. 3.5.Thou haſt ſpoken and done as evill things as thou couldeſt. If thou couldſt have ſpoken or done worſe, thou wouldeſt.
Wee need not (as Ezekiel in Jeruſalem) digge through the wall of this Citie, to ſee the bitterneſſe of ſome mens ſpirits, the iniquitie of their heels doth ſufficiently evidence the treachery of their hearts. They declare their ſinne as Sodom, and publiſh it as Abſolom in the face of all Iſrael, and in the ſight of this Sunne.
Too ſadly hath the occaſion preſented you Jeruſalems paralell in London, and yet ſpare me one word farther; for, it would be Londons happineſſe if this day wee could be brought to give Glory to God in taking ſhame to our ſelves. And oh that London would take up righteous thoughts before God in judging their own condition, the Kingdome you ſee, is all in bloud at this time, if wee would fetch bloud from our hearts, the Lord might be intreated to ſtop the iſſues of bloud that are running in the Land. Londons provocations are not onelyonly paralel to Jeruſalems, but as Jeruſalem juſtified her younger ſiſter Samaria, ſo hath London her elder ſiſter Jeruſalem.
There are ſix circumſtances, wherein Judahs provocations exceeded Iſraels.
1. Becauſe they were acted in a time of reformation. Iſrael ſinned under bad Kings,Jerem. 1.1. Judah under good.
2. Judah ſinned againſt all the examples of Judgement which God had given them by Iſrael.Jere. 3.8.
3. Judah rebelled againſt thoſe ſpeciall warnings, which God ſent them by his Prophets.Hoſ. 4.15. Though Iſrael play the harlot, yet let not Judah ſinne.
4. Judah made more profeſſion, then backſliding Iſrael did, and the more wee appeare for God,Jere. 3.4, 5. the worſe wee are, if wee be not that indeed, which wee appeare to be.
5. Judah enjoyed more and better ordinances, then Iſrael did; and the more means of Grace wee ſinne againſt,2 Chron. 13.10, 11. the more malice is in our ſinne.
6. Judah had made a ſolemne Covenant unto God, in Joſias time, and ſinnes againſt Covenants,2 Chren. 34.32. are not onelyonly apoſtaſies, but perjuries.
Now ſee if all theſe aggravations be not found in Londons provocations.
1. Have wee not ſuch opportunities of reformation, as the Lord never betruſted England with the like, and will not our poſterities even curſe the loſſe of them, which our unnaturall diviſions have ſnatcht from us. Our fathers had a prize put into their hands, and they regarded it not.
2. Have not others Judgements heightned Londons ſecurity, I mean not Iſraels and Judahs in ages paſt, but Germanies and Irelands, Kents, and Colcheſters preſent before us. When wee ſee an under-billet on fire, and the ſecond ſmoaking, will not the top be conſumed, if the fire be not quenched?
3. Hath London wanted warnings, or Watchmen? Hath not the Lord Convened his faithfull Watchmen out of all the parts of England, to warne London? Hath not the Lords voyce cryed unto the Citie; Heare yee the Rod, and who hath appointed it? Mich. 6.9.Wee doe heare the Word, and dot not feele it, therefore wee ſhall feele the rod, and ſhall not heare it.
4. Whoſe meanes, whoſe mercies have been like unto Londons? Oh London, I am ſorry for thy great accounts: may it not be ſaid of thee, as of Capernaum; Luk. 10.15.And thou London which hast been lifted up to Heaven? Certainly no citie hath been ſo high in Goſpel-priviledges as thou haſt been. The Lord grant that thy Goſpel-unkindneſſes doe not incurre Capernaums curſe, no miſery ſo great as that which is provoked by the abuſe of Goſpel-mercy. Coales taken from between the Cherubims, are coales of Juniper, the fierceſt diſcoveries of Gods fiery indignation.
5. Hath not London been eminent in profeſſion above all the parts of the Kingdome? Yea, are not Londons revolts even now vailed under profeſſion? Is not truth almoſt baniſhed under pretence of truth? And Religion diſgraced under ſhew of Religion?Compare Ezek. 10.2. with 11.7. Zech. 13.6. Thus have I been wounded, ſaith Chriſt, in the houſe of my friends.
Turkes and Infidels ſinne ſingly, they profeſſe themſelves Chriſts enemies, and they are ſo, but this is, Duplex, multiplex iniquitas, a complicated compound of iniquity. 1. To injure the Lord Jeſus, who ſeeks our eternall welfare. 2. To doe it under ſhew of friendſhip. 3. Againſt knowledge, and againſt ſome ſenſe of love, for both theſe muſt be in profeſſion.
6. Did London, did England, did two Nations ever enter into ſuch ſolemne Covenants? as have been lately not onelyonly publiſhed in our Cities, but hung up in our Churches as inviolable records of our ingagements, and as ſtanding Witneſſes againſt our revolts? And hath not London, hath not England? have not the two Nations ſinned, not onelyonly againſt, but with their Covenants? Serving our luſts, and not our God by them?
The Greeke word, that ſignifies Oath or Covenant,foreign ab foreign includo unde, foreign ſeptum vel ab foreign terminus. is derived from a word which ſignifies alſo an hedge or bound; and we have not onelyonly broken our hedge, our bound, but even laid it flat to the ground, whereby Gods wrath breaks in every where upon us, and he is inforced to unſheath his ſword againe: The avenger of his Covenant.
And now let London lay all theſe provocations and aggravations together, and ſee if there be not cauſe enough, for their Jeremies to wiſh for cottages in the wilderneſſe, that they might leave their people and goe from them? Yea, will London be entreated to ſee, how many faithfull Jeremy's have been provoked already to leave the Citie? who are now retired into their cottages to pray for thoſe to whom their preaching could doe no good? And as Solon when Athens was taken by Piſiſtratus hung up his Speare and Target at the Citie-gates, with this Proteſtation; Oh Athens, I have ayded thee both in word and deed; ſo may thoſe faithfull Miniſters ſay that have left you; Oh London, wee have done what wee could to warne thee of thy ſinnes, and of thoſe judgements which are like to follow them.
Shall I have leave to tell you of above fortie Churches in this Citie, that are, or were lately empty, and many more from which godly, grave, and Orthodoxe Miniſters have been forced to remove, through want of maintenance, or through other diſcouragements?
I would lay before you, but one motive to quicken the bitter ſenſe of this; Even the miſchievous conſequence of it. And I will give it you in a Scripture inſtance. You ſhall reade in the 2 of Chronicles the 28. ver. 24. That in Ahaz time in Jeruſalem [which is Londons paralel] the doores of the Lords houſe were ſhut, and Altars ſet up in every corner of the Citie; And what followed? Why, groſſe apoſtafie in the people, and ſhortly after utter deſolation of the Citie. Surely there is no Omen ſo ſad of Londons haſtning miſery, as their unkinde provocations of the departure of their godly Miniſtry.
I need not tell you what followed Noahs entring into the Arke, or Lots departure out of Sodom, or what the Proteſtants in Queen Mary's dayes acknowledged, that thoſe Marian-dayes were the juſt iſſues of their diſdaine of godly Miniſters in King Edwards dayes, but this remember, that the duſt of your Miniſters departure ſhall riſe up as a teſtimony againſt you, and where Chriſts Ambaſſadours of peace are forced to depart,Compare Ezek. 9.3. with 1….9. their peace departs with them. The glory of God did not long ſtay on the Citie, when once it was departed from the Sanctuary: If the candles are put out, the ſhops are all ſhut up; Interpres what that means Iſa. 9.19. If the Land be darkened, (and tis darkned with a witneſſe when the Sun of righteouſneſſe withdraws his Goſpel light) the people ſhall ſhortly be for fuell to the fire of Gods wrath.
Ʋſe 2 I have yet a word of Counſell to leave behinde mee, before I goe unto my cottage.
And firſt unto my brother Jeremy, who deſires a cottage in the wilderneſſe: I would deſire him heedfully to write after his Copie here, to ſee that he hath lawfull ends, and warrantable grounds to leave his people. I need not repeat Jeremy's ends, or his peoples provocations againe.
Two things onelyonly I have in advice from Jeremy in Jeruſalem, to Jereremy in England; which I noted in the analyſis of the Text.
1. That he leave not his people without leave from God.
Nor 2. Without love to them.
1. Not without leave from God. Jeremy doth not let fall theſe words at Randum, or in paſſion, but in dolour of his ſpirit, as elſewhere he ſayes, he commends his way unto God;Jerem. 20.12. Ʋnto thee, O Lord, have I opened my cauſe. If all mens wayes are in Gods diſpoſe, his Miniſters are all wayes. Sometime Paul is ordered to ſtay at Corinth, when he is willing to remove. Sometime to remove from Jeruſalem, when he is willing to ſtay, alwayes he waites upon the Lords call, to direct all his wayes.
Non omnes poſſumus eſſe Caeſares, wee cannot all be Aſſembly men. Some muſt be Country-men, all cannot live in the Cities; ſome muſt goe abroad into the Villages. All are not appointed to great places, ſome unto ſmall; ſome have their pallaces, others their cottages; Whereſoever our lot ſhall fall, wee muſt ſee that we have a divine call to warrant our way, and then if wee have little, wee muſt be contented; becauſe it is our portion: If wee have more, wee muſt be more thankfull, becauſe it is above our deſervings. Whether wee have more or leſſe, we muſt be both contented and thankfull: Becauſe it is Gods will. Let our lot fall unto us in a faire ground or a foule, wee muſt both contentedly and thankfully ſubmit our way unto Gods diſpoſe; onelyonly for more peace and comfort, and for better ſucceſſe of his Miniſtry, is Jeremy's deſire. O that I had the cottage of a wayfaring-man in the Wilderneſſe, that I might leave my people, and goe from them.
2. As Jeremy would not leave his people without leave from God, ſo not without love to them, although he could receive no love from them; for though he did leave them, yet he will not leave to pray for them, and to pray in teares, and teares in abundance, and that abundance not yet enough to expreſſe his love; but he wiſhes for more in the verſe before my Text; O that my head were waters, and mine eyes a fountain of teares, that I might weep day & night for the ſlaine of the daughter of my people.
Miniſters may preach plauſibly, but with Jeremy to mourn in ſearet is the tryall of their ſincerity. And for ſuch a people as Jeremy had is a tryall indeed.2 Cor. 12.15. Paul ſpends and is ſpent (both in praying and in preaching) though the more he loves, the leſſe he is beloved. How often doe wee finde Moſes on his face for the people of Iſrael, when they by murmuring and mutuning did ſpit in his face. Stephen wee ſee on his knees for his perſecutors, pouring out his prayers and life together.
Can you drinke of the Cup that I ſhall drink of (ſaith our Saviour?) Wee can. But can you pray alſo for thoſe that make you drink of it? This wee hardly can, yet this wee muſt, if wee will be foreign Diſciples indeed.John 8.31. Wee muſt pray for thoſe that perſecute us: Father forgive them, for they know not what they doe.
Pray (you ſay) But how? Why
1. With an intenſe retiredneſſe, ſetting your ſelves to prayer, making it your buſineſſe to pray withovt ceaſing, as the Church for Peter, Act. 12. And as Samuel for Iſrael, God forbid that I ſhould ceaſe praying.
2. With an intimate compaſſionateneſſe, emptying your ſelves in prayer, through a quicke and active ſenſe of the peoples dangers. My leanneſſe, my leanneſſe, wee is me.
Theſe two intimations wee have from thoſe two holy advantages which Jeremy aymed at in his cottage in the wilderneſſe.
The firſt was an holy retiredneſſe unto prayers and teares, for ver. 1. he wiſhes his eyes a fountain of teares; and in the Text he wiſhes for ſome ſolitary place to powre them out in. It is not enough to pray, but we ſhould pray in teares, and to pray in teares, we ſhould retire our ſelves to it as to our worke.
Could I here reach my brethren in their Cottages, I would beſpeake from them this holy improvement of their retiredneſſe, to pray for thoſe whom they have left, thoſe that are at eaſe in Sion, that drink their wine in bowles, and forget Joſeph in the ſtocks. It is an happy leaſure wherein wee are ſet on work for God, and a bleſſed ſequeſtration from the world, by which wee have more commerce with Heaven.
2. Jeremy foreſeeing Jeruſalems miſery, wiſhes himſelfe in the wilderneſſe that he might not ſee it; as good old Cato, hearing of Romes overthrow, being blinde and uncapable to ſee it, wiſhed himſelfe deaſe too, that he might not have heard it.
The miſeries of unkinde people as they are better diſcerned, ſo they are more pittied by good Miniſters, then by themſelves. The Phyſitian ſees more into the danger of the patient, then the patient himſelfe doth, and when the patient deſires ſuch things as would kill him, the Phyſitian ſtudies all meanes to cure him. The watchmen on the walls, ſee further then thoſe in the Citie, and though the people doe reſt ſecure in their ſinnes, yet they that watch for their ſoules will not ſuffer God to be at reſt for them. Moſes is contending with God for Iſraels ſafety, when Iſrael was dancing before their Idoll, ſenſleſſe both of their finne and judgement approaching.
My Brethren, I will onelyonly ſay of Jeremy, as Paul of Abel, being dead yet ſpeaketh, and beſpeaketh from you, your deareſt affections, and tendereſt bowels for the people of God.
O that my head were waters, and mine eyes a fountaine of teares, that I might weep day and night, for the ſlaine of the daughter of my people.
And that I might ſet my ſelfe cloſe to this worke, and might not ſee the calamity of my people which I doe foreſee.
O that I had the cottage of a wayſaring-man in the Wilderneſſe, that I might leave my people, and goe from them.
2. My counſels now to London, I ſhall diſpatch; And foure counſels I deſire to leave with you. And O that the Lord God of Heaven, the omnipotent arme of divine grace would effectually ſet them home this day upon every one of your hearts, and for Chriſt his ſake I beſeech you, for your ſoules ſake, for the ſafety of this famous Citie, of the whole Kingdome, yea of three bleeding dying Kingdomes, I beſeech you, let my counſels be acceptable unto you, if yet the Lord may be entreated to continue the glory of his Ordinances among you, and to prevent thoſe judgements which ſeeme to be threatned.
Counſell. 1 1. Keep cloſe unto your holy Covenant, wherein you have moſt ſolemnly engaged your ſelves to the moſt high God, for the encouragement of pious Miniſters, for the advancement of the power of godlineſſe, and purity of worſhip, for the purging out of ſuperſtition, hereſie, and prophaneneſſe, and that yee will all endeavour to goe one before the other in the example of a reall reformation.
When our enemies were mighty, our dangers threatning, and our helpes ſmall, how big were our promiſes? our proteſtations? our declarations for God, and for his Chriſt? But as Eliſha parlied with his ſervant concerning that good Shunamite; Shee hath been carefull for us, 2 Kings 4.13, 14.but what have wee done for her? even ſo, ſhould wee put the ſame queſtion to our hearts concerning God [as it is very fit wee all ſhould] what accounts could our ſouls give herein? That God hath been carefull for us in the day of our diſtreſſe, will be, muſt be, confeſſed. But what have wee done for him, of all that wee have covenanted unto him?
It is very ſad to ſee how that ſolemne ſacred thing is of late made like a picture with divers faces to look according to every mans humour and luſt that looks upon it. And on both ſides it is uſed, or rather abuſed as a ſtalking horſe by thoſe who under pretence of love unto it, doe practiſe the manifeſt violation of it.
Chryſoſtome was wont to ſay, that it was not onelyonly the duty but the character of him that was, or would be godly, to be the ſame in the day of his health and proſperity, which he did promiſe to be in the day of his diſtreſſe and calamity. Surely our God is the ſame to us, our ſinnes may change his providences, but our eſtates cannot change his love. He is to us a Covenant-keeping God, and exſpects that wee ſhould be to him, not onelyonly a Covenant-making, but a Covenant-keeping people.
My good friends, let us not befoole our ſelves, (for ſo wee doe ſaid one of the wiſeſt among the ſonnes of men) if we think that God will accept promiſes without payments, Eccleſ. 5.4.Eccleſ. 5.4. The Preachers counſell is weighty in the 6. ver. of the ſame Chapter. Suffer not thy mouth to cauſe thy fleſh to ſinne, neither ſay thou before the Angel it was an error, Wherefore ſhould God be angry at thy voyce? and deſtroy the workes of thy hands?
There is no ſinne that wee reade of in holy Writ, againſt which divine anger hath more terribly threatned, or more ſeverely executed, then againſt the ſinne of Covenant-breaking. I could lay before you the three-yeares-waſting famine of Judea for Sauls breach of Covenant with the Gibeonites, although but a civill Covenant, and made for many yeares before.2 Sam. 21. Joſh. 9.15. Compare Jere. 52.3.13. Ezek. 17.13.19. As alſo the ruthfull deſolations of Jeruſalem for Zedekiabs treachery in breaking Covenant with the King of Babylon. But I ſhall onelyonly deſire you to reade over and conſider well that paſſage in Jere. 34. from the 15. ver. to the 21. In ver. the 15. the Lord commends the Princes, and the people, that they had entred into the Covenant: You have done that which was right in my ſight (ſaith God) in making a Covenant with mee, in the houſe that is called by my Name. But ver. 16. he charges them with the diſhoneſt breach of it, But yee have turned and polluted my holy Name. See, my Brethren, Covenant-breaking is a polluting of that ſacred dreadfull Name, which is moſt ſolemnly invocated and atteſted in Covenant-making. But how had they broken Covenant? Why, they proclaimed liberty for Gods people, and had done nothing towards it; therefore ſayes God ver. 17. I will alſo proclaime a liberty for you, even a liberty to the ſword, to the peſtilence, and to the famine, and I will make you to be removed into all the Kingdomes of the earth: and ver. 20. I will even give them into the hand of their enemies, and into the hand of them that ſeek their life, and their dead bedies ſhall be for meat unto the fowles of the Heaven, and to the beaſts of the earth. And that you may take ſpeciall notice who they are, that are the marks of this direfull wrath, the Spirit of God doth notably point them out unto you, ver. 18. They are the men that have tranſgreſſed my Covenant, which have not performed the words of the Covenant which they made before me, when they did cut the Calfe in twaine, and paſſed between the parts thereof. This was a ceremony uſed amongſt the Jewes in maing Covenants, wherein they did tacitly imprecate the holy God, even ſo to cut them in pieces who did breake the Covenant, as they did cut the Calfe, and as they did paſſe between the divided pieces, ſo the Lord to cauſe his fiery indignation, to paſſe between them who divided one from the other in the bond of the holy Covenant.
And now my Brethren, if the moſt juſt God be ſo extreamly ſevere in breach of Covenants between man and man, how think you will he make his jealouſie to ſmoake againſt thoſe that break Covenant with himſelfe in thoſe things which doe moſt neerly concern his worſhip, and the glory of his Name.
Methinks I could ſpend in this ſubject as much more time as I have already ſpent, and need indeed requires it, but that I muſt haſten. I will onelyonly bring hither thoſe words which our Saviour in another ſenſe uſeth;Mat. 24.18. Let him which is in the field not turne backe to take up his cloaths; ſo ſay I to him that is in the Citie, if you were to looſe your cloaths from your backs, doe not turne backe from the holy Covenant.
Counſell. 2 My ſecond Counſell is this; Take heed of apoſtatizing from any knowne experimentall truths of Jeſus Chriſt, this enters as iron into the ſoules of your godly Miniſters to ſee thoſe whom they have looked upon as their ſpirituall ſeed, and travaile of their ſoules, to recede from that forme of wholeſome words they had received, to ſee them ſuck the bloud of Dragons, whom they had ſo carefully nurſed up at the breaſts of conſolation, and to have their affections ſtolen away from them, and from Jeſus Chriſt too, by thoſe, who never ſpent a breath towards their ſpirituall birth.
And as there cannot be a greater heart-breaking unto Miniſters, ſo neither can Religion receive a deeper wound any way then by the Apoſtaſie of profeſſors, wee are an hiſſing, not onelyonly to Gath and Aſkelon, to the proud ſcoffing world, but even to Judah and Ephraim, to all the reformed Churches of Chriſtendome, to ſee how deeply, how ſuddenly London, England, have corrupted themſelves.
In the beginning of this Parliament wee admired to ſee how England was turned Arminian, and how neere it was got of a ſudden unto to Rome, wee have now more cauſe to wonder, how Rome is come into England, and how England is turned Libertine, Pelagian, Socinian, Antinomian, Antiſcriptarian, Antitrinitarian; yea it hath had ſo many turnings, as that turning unto Chriſt by repentance and humiliation, is now turned out of doores, and throwne aſide as an old dotage of legall ſervitude, wee know not whether the tyranny of Biſhops, or treachery of ſeducers, have done London, England, moſt hurt: for the one kept from us the power of godlineſſe, the other hath beguiled us even of the forme of it.
Shall I tell you (and with reverence I would) that our apoſtaſie from God, hath cauſed God even to apoſtatize from us. I ſpeake in the ſame ſenſe, as God ſpeaks of himſelfe that he repents and is ſorry for what he hath done. God was in a very faire way to have reformed England, he had caſt us in, as rich advantages, as ever any Nation or age was betruſted with. He had awaked the zeale of all his faithfull ones in three Kingdomes; he had contributed the counſells of divers reformed Churches; he had broken the ſtrength of all oppoſers, and becauſe wee have apoſtatized from our former zeale, God hath alſo turned back from his; Divine Juſtice holds proportion with our ſin, becauſe we have ſaid, the time of reformation is not yet come; God hath ſtept aſide from us, and ſaid, well, if you let goe this, you ſhall never have ſuch a time more.
Thoſe that obſerve the Story of the Eaſtern Churches, doe alledge this as the great provocation of Gods wrath to bring upon them the blaſphemous doctrine of Mahomet, becauſe they rejected the wholeſome truths of the Goſpel. When once we begin to nauſeate at old truths, and (as flies about a Candle) to play about new lights, it is a thouſand to one but wee ſinge our wings, if wee burne not our ſelves, before we get off.
The leaſt backſliding is in attendancy to totall and finall apoſtafie, and when wee once look back, wee have no more power to turne about againe, then Lots wife, who was inſtantly made a monument of her own revolt.
I will cloſe this with that of the Apoſtle,Hebr. 10.25. Heb. 3.12. Take heed brethren, leaſt there be in any of you an evill heart of unbeliefe, to depart from the living God: This evill heart reignes in ſome, dwells in the beſt, it is the mother of all ſinne, but apoſtafie is its primogenite, this begins in contempt of Ordinances; for ſuch is the departing here, a forſaking of the holy Aſſemblies, as elſewhere the Apoſtle doth interpret himſelfe, and this he calls a departing from the living God, becauſe God in every Ordinance might be enjoyed where there is faith to bring him home: now this God lives to take vengeance on all thoſe that depart from him, therefore take heed how yee provoke this living God, by deſpiſing his Ordinances, and diſcouraging his Miniſters, and ſo departing from him in the law of his Goſpel-worſhip. This is the ſecond Counſell.
Counſell. 3 My third Counſell is that of the 32. Canon of the Councell of Towers: Let all men ſtudy peace, but eſpecially Chriſtians. Chriſtians if there be any thing of Chriſts Spirit in you, lay aſide that gall and wormwood, that bitterneſſe of ſpirit and heat of contentions that is in the midſt of you. Whatſoever differences there are between you in things diſputable, yet let unity be preſerved in things fundamentall; nothing makes your Miniſters lives more uncomfortable amongſt you, or their Miniſtry more ineffectuall, nothing ſo much diſgraces Religion, or obſtructs the beautifull birth of reformation, then the unhappie diſcords of thoſe who are accounted godly in your Congregations.
I doe not plead for Baal, that there ſhould be any agreement with Rome in thoſe ſuperſtitious Ceremonies or corrupt doctrines which are happily exploded our Aſſemblies. No; ſuch compliance would prove Englands undoing: as our Eccleſiaſticall Hiſtory well obſerves, That, that Bulla conſenſus, agreement which the Greek Church made with the Church of Rome in their opinions, was an evill preſage of the utter ruine of the Orientall Empire, and of that famous Citie of Conſtantinople, which immediately followed thereupon: But as it is reported of Polycarpus and Amicetus, howſoever they differed in their opinions about ſome things, and could not be reconciled, yet they kept faſt the bond of Chriſtian fellowſhip in the faith of Jeſus. Even ſo (my Brethren) let us as many as love Jeruſalems peace lay aſide our differences in ſmaller matters, and ſtudy how to preſerve our unity in the maine; Follow after the things which make for peace, and things wherewith one may edifie another. Rom. 14.19. Let us therefore follow ſaith the Apoſtle; he had laid the foundation of his exhortation in two arguments foregoing.
1. That ſound Religion conſiſts not in diſputable Queſtions, but in Goſpel-fruits.
2. That the edifying and not the diſputing Chriſtian, is he that is acceptable to God, and approved of men, ver. 17, 18.
It is ſaid of Baſil the great, that in thoſe differences between Euſebius and him, he overcame him by courteſie, and humanitie. O that wee alſo could ſtrive in love and humility, to goe one before the other, and to overcome our differences, not by bitter diſputes, but by an humble condeſcenſion. Methinks wee ſhould not own our ſelves to be Chriſts Diſciples, and to have learned nothing of that prime leſſon of his,Matth. 11.29. wherein he gives us both his counſell and example; Learne of me, for I am meeke and lowly in heart.
As long as the profeſſors of the true faith in Conſtantinople (howſoever differing in points of Diſcipline) held love and fellowſhip together in ſubſtantials of doctrine and worſhip, ſo long they became a fence unto their Citie againſt the publique enemy: But when once they brake aſunder in unkindly diviſions, and ſhortly after loſt both truth and worſhip, both parties became a ſpoyle to thoſe that hated them.
The like unhappy Story wee finde of Jeruſalem, when thoſe two Chriſtian Governours Guido and Raimundo, with their parties contended amongſt themſelves, they gave occaſion to the common adverſary to come in, and take from them both, not onelyonly the Citie, but the Goſpel to boote. I beleeve you doe not forget what lately I delivered unto you upon another ſubject, That there is a generation of Canaanites and Perezites amongſt us, that doe wait for the opportunity of Abrams and Lots diviſions, to break in upon us, and to ſpoile us of all our Goſpels priviledges and liberties. Methinks if any thing would prevaile with us, nothing ſhould more inforce us to agreement then this miſchiefe which is like to follow our diſagreement; we ſhall both ſides become a prey to thoſe that maligne us.
I will here onelyonly leave with you thoſe three teſtamentall leſſons which Bernard left at his death with thoſe that were about him.
1. That they ſhould offend no man.
2. That they ſhould give leſſe credit to their own opinion.
3. That they ſhould not be vindictive, nor deſirous of revenge for wrongs done unto themſelves. O that I had the penne of a Diamond to engrave theſe leſſons upon your hearts. The neceſſitie of theſe times doth lowdly beſpeake them of us.
I have yet one Counſell more, and I have done.
Love,4 Counſell. and cheriſh, and maintaine, your godly Miniſters ſtill, though they are Starres in Chriſts right hand, yet they are Lamps in yours, and muſt have oyle from you to give light unto you. If you diſgrace the Throne of Chriſts Glory in a way of looſeneſſe, Chriſt will diſgrace it in a way of Juſtice. If you ſay in the pride of your hearts,Jerem. 14.21. as thoſe wretched Citizens in the Goſpel,Luk. 19.14. Wee will not have this man to rule over us, take heed leaſt the Lord Chriſt take you at your words, as he did thoſe Jewes, who cryed out, His bloud be upon us, and upon our children. Mat. 27.25.And his bloud is upon them, and upon their children to this day. If you ſay in ſcorne, Wee will not have that Government you call Chriſts, Chriſt may ſay in vengeance, Well, you ſhall not: my Miniſters ſhall no longer trouble you, mine Ordinances ſhall be no longer a burthen unto you,Mat. 21.43. I will take care to remove my Kingdome from you, and to beſtow it upon a people that may better prize it, and improve it.
Cambden could not reach his conceit, who boare in his Shield a Savage of America, with his hand pointing to the Sunne, and this Motto; Mibi acceſſu, tibi receſſu, In acceſſe to mee, in receſſe to thee. I know not whether I may hit his conceit, but this I am ſure, the Sunne of righteouſneſſe hath appeared unto thoſe Savages of America, with healling in his wings, they are many of them brought unto civilitie, hopefull to Chriſtianitie.
I pray God that Prophecy in Iſa. 32. ver. 15. Be not fulfilled between them and us: The wilderneſſe ſhall become a fruitfull field, and the fruitfull field ſhall be counted as a forrest. It hath been once fulfilled between the Jewes and us that were Gentiles; may it never be againe accompliſhed between the Gentiles and us that are Chriſtians, That their wilderneſſe ſhould become a fruitfull field, and our fruitfull field ſhould be counted as a forreſt.
I have done; England of all parts of the Chriſtian world, and London of all parts of England, have been famous for their reverence and bounty unto their Miniſters; Shall I ſay, How is the faithfull Citie, Iſa. 1.21.the faithfull Kingdome, become an Harlot; rather I would ſay, and I have ſaid all, Let England, let London remember their firſt love, Revel. 2.5.and doe their firſt works.
FINIS.
End of the text · John Fathers, The Content of a Wayfaring Man (1648)