One Hundred Select Sermons, Old Testament · Sermon 49
SERMON XLIX.
EZEK. 9.4.
And ſet a mark upon the foreheads of the men that ſigh, and that cry for all the abominations that he done in the midſt thereof.
In all the Diſpenſations of Providence and Dealings of God in the World, it hath ſtill been his great care to maintain his two great Attributes in the conjuncton of one with the other, his Juſtice and his Mercy: His Juſtice, for the puniſhing of ſome; and his Mercy, for the ſparing of others; and that as ſome kind of fore-runner and reſemblance of his Final Judgment in the end of the World. An inſtance whereof we have here in this preſent Scripture, and the coherence of it, where the Lord in a viſion repreſented to the Prophet Ezekiel, gives a Commiſſion to two ſorts of Perſons concerning Jeruſalem; to the one, in order to Deſtruction, the five men with the ſlaughter-weapons in their hands; and to the other, in order to Preſervation, the one man with the Writers Ink-horn by his ſide, to take notice of ſuch as ſhould eſcape this common calamity. Now our buſineſs at this time, it will be the latter, in this verſe which I have now read unto you, Go. &c.
IN the Text it ſelf there are two general parts conſiderable: Firſt, the Perſons mentioned. Secondly, the care or regard which is had to thoſe Perſons. The Perſons mentioned, they are thoſe that ſigh and cry, &c. The care which is had of them, that is expreſt in thoſe, Go and ſet a mark upon, &c.
We begin in order with the firſt, viz. the Perſons mentioned, thoſe that ſigh and cry, &c. from whence we may obſerve thus much, That ſuch perſons there are that do ſo, and it is their duty ſo to do, even to ſigh and cry for the abominations, all of them, that are done in the midſt of the City. We read of divers in Scripture which have been noted for this diſpoſition in them: Thus it is ſaid of juſt Lot, that he was vexed with the filthy converſation of the wicked. For that righteous man dwelling amongſt them, in ſeeing and hearing, vext his righteous ſoul from day to day with their unlawful deeds; as it is in 2 Pet. 2.7, 8. David, he beheld the tranſgreſſors, and was grieved, becauſe they kept not Gods word, Pſal. 119.158. and rivers of water ran down his eyes, becauſe they kept not his law, in verſe 136. of the ſame Pſalm. Jeremy, his ſoul wept in ſecret places for their pride, &c. Jer. 13.17. And Paul, his ſpirit was stirred in him at Athens, when he ſaw the City to be wholly given to idolatry, Acts 17.16. Thus have the Servants of God been ſtill affected with the abominations of the places and people whom they have lived withall, and amongſt whom they have at any time converſt.
And this, it hath proceeded thus in them upon divers and ſundry conſiderations. Firſt, out of their inward hatred and antipathy even to ſin it ſelf. The children of God being born again, and become new creatures, and having grace in their hearts, they cannot but abhor any thing which is oppoſite and contrary hereunto, from that new nature and ſpirit which is in them. Look as on the other ſide, wicked men, they are troubled at the ſlouriſhing of Religion; where they ſee any to improve in goodneſs, and to be any thing more forward in piety, their hearts and ſpirits riſe, as it were, againſt them, and boil in them, from the deviliſh diſpoſition which is in them, and hatred even of goodneſs it ſelf. So here, thoſe that fear the Lord, they are as much troubled at the improvements of ſin, from that work of Regeneration which is in their hearts.
Secondly, Out of love to God, and a tenderneſs of his honour and glory. Where abominations are at any time committed, there God is exceedingly diſhonour'd, his Laws are ſlighted, his Attributes are queſtion'd, his Name is blaſphem'd. Now thoſe that are good themſelves, they have a great regard hereunto. Thoſe that are Gods children, they are very jealous of Gods honour, as any other children beſides are of the honour of their earthly Parents; and ſo accordingly they cannot but grieve when there is any treſpaſs at any time upon it. Thoſe that areotherwiſe, they ſhew but little love and affection which they bear unto him.
Thirdly, Out of reſpect to themſelves, and their own advantage. The more ſin there is abroad, the more are all men concerned in it; not evil men but good, who are from hence in ſo much the greater danger; and that in a twofold reſpect, both as to matter of defilement, and of puniſhment. They are more in danger from hence to be polluted, and they are more in danger from hence to be afflicted; and this makes them to be ſo much troubled at it.
Firſt, In order to Defilement; they are more in danger from hence to be polluted. Great and reigning ſins and abominations are uſually great temptations, which do hazard the ſouls of many perſons that converſe amongſt them; and therefore there is cauſe to be grieved for them. What is it that which makes men now ſo troubled to hear of the ſpreading of certain ſickneſſes and diſeaſes? Why, it is becauſe they think, that themſelves may haply come to feel them, and to be infected with them; that which befalls others, they think at laſt it may light upon them. And ſo is it likewiſe with gracious perſons as to ſpiritual diſtempers; when they hear of ſuch corruptions and wickedneſs which are abroad in the world, they are therefore much afflicted with them, becauſe they fear leſt they themſelves ſhould be any thing defiled from them; they are jealous of their own hearts in caſe of the prevailing of ſuch ſins, and ſo do grieve and mourn for and under them. And this they do it in order to defilement, as being in danger to be polluted.
Secondly, In order alſo to Puniſhment, as being in danger to be afflicted. Common and publick abominations, they beget common and publick plagues and judgments which follow thereupon: This thoſe that are wiſe and prudent Chriſtians know and diſcern well enough. Evil men underſtand not judgment, but they that ſeek the Lord underſtand all things, ſays Solomon, Prov. 28.5. Fools make a mock of ſin; and thoſe that are wicked and ungodly, they are commonly hardned and ſecure in the midſt of the greateſt wickedneſſes that are commited: Becauſe they do not ſuffer for them preſently, therefore they think they ſhall not ſuffer at all. Yea, but the children of God, they are otherwiſe perſwaded; they know that ſin will ſooner or later come to a reckoning: and when they ſee it to increaſe in the world, they foreſee the judgments that attend it, and therefore tremble at the ſight of it, as knowing that God is ſo much the more provoked by it, and ſo will at length proceed to the puniſhment of it.
There are two things in the increaſe of ſin, and the ſpreading of more nauſeous abominations, which to this purpoſe do very much affect the children and ſervants of God: the one is, they are conſcious of Gods anger and diſpleaſure in the cauſe of them: And the other is, as they are prognoſticks of Gods wrath and judgment in the effects.
Firſt, I ſay, as they ar conſequents of his anger and diſpleaſure; for ſo they are. There is nothing which is more redious to Gods children, than the anger and diſpleaſure of God. Now reigning abominations, they are a ſymptom and diſcovery of that; they are a ſign that God is very much offended with thoſe places and perſons where he ſuffers them, and permits them to be in them, and gives them up to them: We many times make light of it; but believe it, for any people to be given up to more notorious wickedneſs, is the greateſt argument of Gods anger that can be; and in that regard, a ſpecial ground for mercy to thoſe that are good. As it is a ſign of God's anger againſt a perſon to be given up to ſtrong and ſtrange luſts; An whore is a deep ditch, and he that is abhorred of God ſhall fall into it: ſo it is a ſign of Gods anger againſt a Nation, when he gives them up to more eminent ſins and abominations in any kind whatſoever. And ſo there is very great cauſe to grieve at it.
But ſecondly, As thoſe raging abominations, they are the conſequents of Gods anger in the cauſes of them, ſo they are the Prognoſticks of Gods wrath in the effects; they do as good as foretell ſome judgment ere long to be brought upon ſuch places, eſpecially when they come to be common, and general, and univerſal, then they beſpeak ſpeedy deſtruction. That which many people take as an excuſe and ſhelter to them in in; that is indeed, if it be duly thought of, the greateſt matter of affrightment and aggravation, which is this, that it is uſual, and ordinary, and that more are guilty of it; for then it is an argument, that ſin is ſhameleſs, and impudent, and incorrigible, and in a manner deſperate, and that there's nothing almoſt to be expected but ruine and deſolation. And is not this then juſt matter and ground for mourning, to all ſuch perſons as underſtand themſelves?
Laſtly, The ſervants of God have herein alſo a reſpect to others, even ſometimes to wicked men themſelves, whom conſidered as men they lament and mourn for, whiles they are guilty of ſuch and ſuch miſcarriages. Thoſe that cannot mourn for themſelves, through the obſtinacy and hardneſs of themſelves; yet they have in thoſe caſes others better than themſelves to mourn for them. Thus we ſee what grounds there are for Gods childrens mourning in this particular; for their ſighing and crying for the abominations which are done in the places in which they converſe.
Therefore this may very much ſatisfie us, when we obſerve it at any time to be ſo, when we ſee any to be thus affected, that we may not think it a ſuperfluous buſineſs, or more than needs; for there is very great cauſes and reaſons for it: And accordingly it does condemn the contrary neglect which is in many perſons. There are a great many of people in the world, who as they lay not to heart the afflictions of other men in a way of compaſſion; ſo they lay not to heart the abominations of other men neither in a way of compunction: As they are not humbled for their own ſins, ſo neither for the ſins of others whom they converſe withall. Yea but now thoſe that belong to God, they are careful to do this, as it is here intimated to us in the Text. And ſo accordingly ſhould we all labour and endeavour to do likewiſe; we ſhould labour to get ſuch a publickneſs of ſpirit, ſuch an hatred and deteſtation of ſin, ſuch a love to God, and zeal for his glory, as to lament and bewail mens ſins and miſcarriages whereſoever we find them, and to be really affected with them; ſome perſons there are that do ſo, and we our ſelves ſhould be careful to be of this number. As for ſpreading judgments and calamities, men are perhaps a little ſenſible of them, and may now and then, ſo long as they are upon them, expreſs ſome kind of ſorrow for them: But who takes notice of the ſins and iniquities which are the cauſes of theſe judgments? This were well to be thought on by us, as being that which the Lord does require and expect from us. Surely ſome there are that do ſo, as it is here ſignified to us, though in compariſon but very few.
For the better opening of this paſſage, we may here pertinently take notice of the ſeveral expreſſions which are here uſed; and there are three things here conſiderable. Firſt, the expreſſions of ſorrow, that ſigh and cry. Secondly, the occaſion of this ſorrow, and that is the abominations that are committed. Thirdly, the extent of thoſe abominations, for the acting and committing of them, that are done in the midst of the City.
Firſt, Here are the expreſſions of ſorrow, and they are two, ſighing and crying. In the Hebrew Text they are very emphatical, as carrying an elegant Parekaa or Paronomaſia with them; Hanneenwchim ve-hanneanckom, both of them terms of ſadneſs. The firſt, which is ſighing, that ſignifies ſuch a mourning as is more ſecret and retired in it ſelf. The ſecond, which is crying, that ſignifies ſuch a mourning as is more open, and expoſed to obſervation. Both of them ſuch as are agreeable to the occaſion and buſineſs here in hand. Thoſe that are the ſervants of God, they do both of them upon theſe occaſions; they do both inwardly conceive grief, and alſo they do outwardly expreſs it.
Firſt, They conceive it inwardly, and that is here ſignified in ſighing, and it is all that ſometimes they can do to any purpoſe: When they ſee wickedneſs to abound in any place, as now and then they do, they have no remedy left them but ſighing and bewailing it in their own breaſts, betwixt God and themſelves. As in the place before cited out of Jeremy, Their ſouls weep in ſecret, which is the beſt and trueſt weeping of all. This is that which they may do, this is that which they ought to do, as the leaſt, and ſometimes the moſt, which in ſome caſes eſpecially can be done by them.
It may ſo fall out ſometimes with the Servants of God, in regard of the manifold abominations that are committed in the places wherein they live, that they can neither complain of them, nor redreſs them; neither openly teſtifie againſt them, nor yet actually reſorm or amend them: yea, but in the mean time they may ſigh for them for all that; and this is that which is required of them, and which is here commended in them.
Firſt, I ſay, it may ſo ſall out, that they can not openly complain of them; that is, either with ſafety or ſucceſs; not with ſafety, becauſe men are apt in ſuch caſes to riſe againſt them, and, as it were, to trample them under their feet, as our Saviour ſpeaks. Wicked and profane perſons, they do not love to hear of their abominations, though they love to commit them; and therefore they are ready ever and anon to flee in the faces of them that reprove them for them, and bear witneſs againſt them: As St. Paul was the Galatians enemy, becauſe he ſhewed them the truth. He that rebuketh a ſcorner, begetteth to himſelf a blot, as Solomon tells us. Well, but there is no danger in ſighing, and in ſecret mourning all this while; this may be done very quietly and ſafely, and accordingly it is wiſdom to do it, and God's Servants are careful of it; they put up many a ſigh to God, and ſhe many a tear before him, for thoſe ſins and abominations, which otherwiſe they could not ſafely complain of.
Again, As not with ſafety, ſo not with ſucceſs; they may be likely to do little good by open complaining of them: For thoſe which are guilty of them may be ſo far intereſſed and engaged, as that they would hear no complaints which ſhould be made againſt them. There is that obſtinacy in many people's hearts, that the more ſometimes they hear of their wickedneſs, the more reſolv'd and bent they are upon it; which harden their necks being often reproved, as the Wiſe-man ſpeaks. Now to what purpoſe is complaining here? Yea, but ſighing may be to very good purpoſe; ſighing to God may there be very profitable, where complaints to men may be ineffectual; we may ſigh where we cannot complain either ſafely or elſe ſufficiently. So again, we may ſigh where we cannot redreſs. This is the nature of the children of God, that they hate more ſin than they can rectifie; they could wiſh many things to be otherwiſe than themſelves can make them. Well, but when all comes to all, they can mourn and bewail them that they are no better. And this for Grief which is inwardly conceived in ſuch caſes, and is repreſented here by this word of ſighing.
The ſecond is, which is outwardly expreſt and declared by crying; and there is uſe alſo ſometimes of this. Crying abominations, they call for crying diſpoſitions; not onelyonly for ſighing, but for roaring; not onelyonly for ſecret weeping, but for open complaints. Men are ſometimes, and in ſome caſes, call'd to teſtifie and to declare againſt the common abominations; according to the circumſtances eſpecially which they may be in, and the places which are ſuſtain'd by them. Here they can do no leſs than manifeſt their abhorrency of them. Thus the Lord to the Prophet Iſaiah, concerning the ſins and abominations of the times in which he liv'd; Cry aloud, (ſays he) and ſpare not; lift up thy voice like a trumpet, and ſhew my people their tranſgreſſions, and the houſe of Jacob their ſins, in Iſa. 58.1. And this for the expreſſions of Sorrow, viz. Sighing and Crying.
The ſecond is the occaſion of theſe Expreſſions, and that is the abominations that are committed. Hatognevoth. There are no ſins whatſoever that are to be allowed or indulged, though the leaſt and ſmalleſt that are. But the greater that any ſins are, the more are they to be abhorred by us; when it once comes to abominations, here we are eſpecially to proceed againſt them, and to bewail them all that may be, as being ſuch as carry the greateſt guilt, and conſequently the greateſt danger with them. The Scripture ſtill ſets a mark upon abominations, as ſuch things as are chiefly to be lamented; as in the Chapter preceding, verſe 17. Hast thou ſeen this, O ſon of man? Is it not a light thing to the houſe of Judith, that they commit the abominations which they commit here? So Jer. 6.15. Were they aſhamed when they had committed abominations? It was a great offence not to beaſhamed there, where-ever it had been beſides. So Mic. 6.10. Are there yet the treaſures of wickeaneſs in the houſe of the wicked? and the ſcant meaſure which is abominable? That which is abominable, it ſhould eſpecially be abominated by us.
The third thing is the Extent of the Commiſſion, both in the word of Ʋniverſality, All; and of Place, in the midſt of the City. This ſhews how far theſe abominations had ſpread, and what footing they had got amongſt them, as matter of juſt bewailing and lamentation to them. When ſin is once come to this paſs, it is ſo much the more grievous; when it is got into the midst, and into the heart, as it were, of the City, then it is ſad indeed; we count it ſo in regard of Judgment: We think it a ſad thing here, for the Plague to be in the midst of the City, and, as it were, in the very heart of it? this is dreadful and terrible. Oh! but what is it then for wick edneſs and abomination to be ſo as it is here expreſt! And ſo now I have done with the firſt General Part of the Text, which is the Perſons mentioned, in thoſe words, That ſigh and that cry for all the abominations that are done in the midſt thereof.
The ſecond is the ſpecial care or regard which is had of them, in thoſe words, Go and ſet a mark upon the foreheads of them that, &c. Whereas there are ſuch perſons as theſe now and then to be found in the world that do ſigh, &c. ſo we ſee how there is a ſpecial mark, by Gods appointment, faſtned upon them who are thus affected. This mark (to ſpeak diſtinctly of it) is of two ſorts: Firſt, it is a mark of Obſervation. And ſecondly, it is a mark of Preſervation. It is a mark of dignity and ſpecial reſpect; and it is a mark of ſafety and ſpecial ſecurity which is vouchſafed to ſuch perſons.
Firſt, It is a mark of Honour and Obſervation; ſuch perſons as theſe are, they are highly eſteemed and accounted of by God himſelf. In times of common ſins and calamities, the Lord has a ſpecial regard to mens ſpirits, and takes notice how they are affected; and thoſe whom he finds to lay either of theſe two to their hearts, he has a great reſpect for them, to mark them in their foreheads, or place of eminency or obſervation.
But ſecondly, and more to our purpoſe; as it is a mark of Obſervation, ſo it is a mark of Preſervation likewiſe, and that eſpecially; it is ſuch a mark as whereby God does diſtinguiſh them from other perſons in the execution of his Judgments, which he does graciouſly exempt them from. We ſhall find ſtill all along in Scripture, how as any perſons have had any thing more of this temper and diſpoſition in them, ſo they have been more ſecured by God from publick calamities: God has ſtill taken care of his own Servants, when he has moſt ſeverely proceeded againſt others. Thus, when the Aegyptians were deſtroyed in their First-born, there was bloud ſprinkled upon the poſts of the Iſraelites for their ſecurity, that he that deſtroyed the other, might not touch them, Heb. 11.28. And Rev. 7.3. there was a charge given to the Angels, that neither the earth, nor the ſea, nor the trees, ſhould be any thing hurt, till ſuch time as the ſervants of God were ſealed in their fore-heads. And here in this preſent Text before us, a ſpecial charge is given to the Destroyer, not to burt any man upon whom was the mark, &c. And who were they? namely, ſuch as mourned and took on for the common abominations. Such as theſe God has a ſpecial regard to in ſuch caſes, to keep and preſerve them. A notable inſtance whereof we have in Joſiah, 2 Chron. 54.27. where it is ſaid, that becauſe his heart was tender, and he humbled himſelf before God, and rent his clothes, and wept before him; therefore he ſhould not ſee all the evil which God would bring upon the place where he was, and upon the inhabitants thereof. God preſerv'd him, becauſe he ſigh'd and cri'd for all thoſe abominations, &c.
Now the Reaſon of Gods Indulgence to ſuch perſons as are thus affected, is eſpecially upon this account.
Firſt, Becauſe they are ſuch as do more eſpecially honour God, and glorifie him, both in his Attributes and Providence; and thoſe that honour him he will honour; and he will alſo protect. In Mal. 3.16, 17. when a company of profane wretches took no notice of any thing at all, Then they that feared the Lord ſpake often one to another; namely, in the bewailing of ſuch profaneneſs: And what was the iſſue of it? The Lord hearkned and heard, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they ſhall be mine, ſaith the Lord of hoſts, in that day when I ſhall make up my jewels. And I will ſpare them, as a manſpareth his own ſon that ſerveth him. Then ye ſhall return and diſcern betwixt the righeous and the wicked, betwixt him that ſerveth God and him that ſerveth him not. Diſcern betwixt them, namely, in regard of my different dealings with them; thoſe that are different from other men in their carriage and behaviour towards God, he will be alſo different in his carriage towards them, over what he is towards other men.
Secondly, Such as theſe, they do cloſe, and comply with him in the way of his Judgments; therefore he will be more gracious to them, They come off to him in thoſe ends which he propounds to himſelf in his viſitations, and ſo prevent him, and ſave him a labour. The reaſon why God at any time ſends any plagues and puniſhments upon any people, it is in reference to the abominations which are done amongſt them. Wicked and Atheiſtical perſons, which are beſotted and given up to an hard and reprobate heart, they look upon ſuch things as theſe are as onelyonly matters of chance and caſualty, or at the moſt but of common providence, and ſo are little affected with them. But thoſe that are the Children of God, and that underſtand any thing in Religion, they know there is ſomewhat more in it, and accordingly conſider it; and that is in reference to ſin, and to work men to a deteſtation of it, and mourning for it. Now therefore, thoſe that do ſo of themſelves, they do ſo far forth make it needleſs and ſuperfluous with them; they that cry before correction, they ſhall not need to cry after it, or to cry in it; and they that of themſelves do ſigh and mourn for the common abominations, they ſhall not need to be afflicted thereby to make them mourn: And God loves not at all to afflict more than needs muſt.
The conſideration of this point ſhews us therefore, what is to be done by our ſelves at this preſent time, and upon theſe occaſions: Now that Gods judgments are abroad in the Land, and abroad in the City; now that the Destroyer is gone forth with his Commiſſion, as we ſee he is amongſt us: we ſee here what is the beſt courſe to be taken by us, to preſerve our ſelves from this common deſolation; namely, by ſighing and crying for the abominations that are committed amongst us. This is the way (if any at all) to have a mark ſet upon our foreheads by way of distinction. Gods Tokens in this ſenſe, is the way to prevent his Tokens in another. If we be careful and diligent ſo to order and diſpoſe our ſelves towards him, he may beſtow this ſpecial favour upon us.
There are divers ſorts of perſons in the world, which come ſhort of this duty and practiſe of ſighing and crying for theſe abominations, which we may briefly take notice of by way of Illuſtration.
Firſt, Thoſe that practsſe them, and do rather add unto them: Thoſe that make the abominations, are far enough from mourning for them, and ſo conſequently far enough from this priviledge here mentioned in the Text, of having a mark ſet upon them. Therefore in this ſighing and crying, is included mending and reforming. It is not enough for any in theſe caſes, onelyonly to cry out upon others, and to ſeem to bewail the wickedneſs which is done in the land, or done in the City, and in the mean time to allow or nouriſh the ſame or like wickedneſs in themſelves. But it implies an abſolute hatred and loathing of thoſe things in their own hearts: He that truly and ſincerely bewails and laments others abominations, he is careful to ſuppreſs his own, and as much as may be to withdraw and abſtain from them: Whoſoever they be that do otherwiſe, they fall ſhort both of the Duty, and of the Mercy; of the Duty of ſighing and crying; and of the Mercy of being preſerv'd and exempted from judgment and deſtruction in reference thereunto; as is here declared of ſuch perſons.
Secondly, ſuch (as ſome alſo there are) that do encourage others in wickedneſs, and not only not reſtrain them, but rather countenance them, and further them in it. Theſe are alſo very far from this performance, yea indeed, quite oppoſite to it; and ſo inſtead of receiving a mark of preſervation upon their foreheads, may rather expect to receive a mark of vengeance and destruction upon their Perſons.
Thirdly, which is a lower degree of it, which do not lay the ſins and abominatins to their heart, which are not humbled for them, which it concerns them, and becomes them to be. And this is that which we are now at this time from the Text more eſpecially to conform to. As we deſire that our ſelves may be hid and ſecured in the day of Gods anger, that we may be kept and preſerved from deſtruction, it behoves us ſecretly to lay to heart both our own and others provocations, and to make our peace with God in Chriſt. As we deſire that God ſhould not judge us, it concerns us to judge our ſelves.
And that we may do it ſo much the more effectually, take notice of theſe following directions.
Firſt, Labour to diſcern and to take notice of the abominations themſelves: they that will ſigh and cry for them, they muſt firſt know what they are; and it is not difficult for us to do that, if we do but open our eyes. Indeed they are ſo various and infinitely many, as that it is hard to ſum them up; but yet withall, they are ſo obvious and notorious, as that it is an eaſie matter to obſerve them, and to be ſenſible of them. As to inſtance in ſome few of them, The abominable Adultery and Uncleanneſs that is in the Land, the ſtrange and unnatural Luſts, Swearing, Drunkenneſs, Injuſtice, Formality, Hatred of the very power of Religion, and almoſt the very name of it; contempt of the Goſpel and Miniſtry, groſs Ingratitude and Hypocriſie; and, which is the heighth of all, an Impudency and Shameleſneſs in ſin; a daring of God to his very face, and, in a manner, bidding him to do his worſt, as not caring for it. Never was more wickedneſs in England than has been in theſe few latter years. Aſſembling themſelves by troops in the harlots houſes. As fed horſes in the morning, every one neighing after his neighbours wife, as it is in Jer. 5.8. And theſe things not onelyonly not lamented, but rather rejoyced in, and made a matter of ſaughter and merriment, than any thing elſe, as if there were no great matter in them. Now, Shall not I viſit for theſe things, ſaith the Lord? ſhall not my Soul be avenged on ſuch a Nation as this is? Can we think to go clear and ſcot-free amongſt ſo many calamities? and are we not nearly concerned to obſerve them, and to take notice of them.
But ſecondly, As we are to diſcern theſe things, that ſo we may the better lament them, ſo we muſt look upon them in their aggravations, and the circumſtances that do attend them; not onelyonly ſee that ſuch things are done, but alſo ſee the great evil in doing them, and the miſchief that will likely follow upon them.
Thirdly, Let us get into our hearts the love of God, and a tenderneſs of his Honour. We that love the Lord, hate evil, ſays the Pſalmiſt in Pſal. 97.10. The more we take delight in him, the more we ſhall lament any thing that is oppoſite and contrary to him, as I in part hinted before. Thoſe that can ſee ſin, and not bewail it, or … affected with it, they ſhew that they have not the love of God in them, as our Saviour ſays of the Jews, Joh. 5.42. The way then to attain to the one, is to labour for the other. That we may cry for theſe abominations, get in us this love of God.
To perſwade us ſo much the rather hereunto, let us but conſider the great benefit which hereby is likely to come to us, as it is here ſet before us, Even to have a mark ſet upon our foreheads, and to be kept from the ſtroke of the deſtroying Angel in the midſt of Jeruſalem. We would all of us fain be priviledged and ſecured in theſe dangerous times of infection and common contagion: Now therefore let us not neglect the means and courſe which God has preſcribed for it; let us every one humble our ſelves ſeriouſly in his ſight, becauſe of our own and others ſins; and do all we can for the amendment and reforming of our lives. If we will not do it now, when will we do it? Now that the wrath of God is from Heaven revealed againſt us, and does vent it ſelf, as we ſee it does, amongſt us.
Oh Beloved, I beſeech you by all means let us now labour to get an intereſt in Chriſt, and to be reconciled to God through him, that ſo he may ſet his mark of favour and protection upon us in the evil day, and may ſay, Theſe are mine, whom I own, and take eſpecial care of. Eſpecially that he may mark us out for ſalvation and eternal life, what-ever becomes of us here. The foundation of the Lord ſtandeth ſure, and he knows them that are his; and will know them effectually, and diſtinctly own them from all other men.
It is a ſad and miſerable caſe for any one to be out of Chriſt, at any time, even in the beſt and healthfulleſt times that are, and when the Land is cleareſt and freeſt from judgments, or the appearances of them: But what, to be out of Chriſt now, and not to have his ſtamp and impreſſion upon us at ſuch a time as this is, in a plague, and a time of common mortality; What a fearful, what a deſperate thing is this? Who that rightly conſiders of any thing, would wilfully ſuffer himſelf to continue in ſuch a condition? No, but rather make all the haſte that may be to know him, and to cloſe with him, and to lie down before him: Kiſs the Son lest he be angry, and ye periſh out of the way. If his wrath be kindled, yea but a little, Bleſſed are all they that truſt in him, Pſal. 2.12.
As for this buſineſs of mourning and lamenting of ſin in particular, we have ſo much the greater cauſe to apply our ſelves to it, as God is willing to accept it at our hands. Who would not then be ſafe, where a little crying, yea ſighing, would ſave him, being done in truth and ſincerity? as it is here intimated that it will do. Had we not better cry for ſin than cry for puniſhment? Cry by way of preven…on, than cry then, when-as all the crying we can make will do us no good? Oh let us learn to be wiſe betime, and to cloſe with the firſt occaſions and opportunities of mercy. Where we cannot do what we would do, let us do what we can. There are many abominations abroad in the world, that it may be we cannot remove them; yea, but yet for all that we can bewail them; we can lament them, and mourn for them; and that at leaſt is required of us, and to be performed by us. It is the great goodneſs of God to his poor ſervants, that he takes delight in the reality of their affections, and good deſires, where they have nothing more in their power, and counts them not ſo much by what they are, as what they would be: Where they ſtrive againſt ſin, they would be: Where they ſtrive againſt ſin, they want it; where they hate it, they are free from it; where they grieve and mourn for it, they are freed from the imputations of it. And why ſhould we not then, all that may be, endeavour to nouriſh and cheriſh ſuch affections as theſe in our hearts? Seeing God himſelf has ſuch regard to the perſons in whom they are, we our ſelv… ſhould not be wanting to them, in theſe occaſions which are now upon us; but deſire the Lord himſelf, who alone is able to do it, to beſtow them, and work them in us, who beſtows the ſpirit of mourning and lamentation upon whom he pleaſes.
So much may ſatisfie to have ſpoken of the ſecond General part of the Text, and ſo of the whole Text it ſelf, in the words which I have now explained, Go through the midst of the City, &c. and ſet a mark upon the forehead of the men that ſigh and cry for all the abominations that are done in the midſt thereof.