Forty Sermons, Sermon 28
SERMON XXVIII.
JOHN 5. 14.
At St. Paul's, Decemb. 27. 1646.Afterward Jeſus findeth him in the Temple, and ſaid unto him, Behold, thou art made whole: ſin no more, leſt a worſe thing come unto thee.
THe prudent Phyſician's care is not only perfectly to Medicinae partes duae foreign.cure the preſent diſeaſe, but withal to prevent an after-relapſe, which otherwiſe might prove more dangerous: and accordingly the Lord Jeſus, our Phaebus Medicus, the Son of righteouſneſs, that hath healing in his wings, in the beginning of the Chapter comes as a loving Phyſician to the Pool of Betheſda, as to a publick Hoſpital of impotent diſeaſed people, verſ. 2. and of all the multitude he moſt graciouſly viſits one that had moſt need of pity and help; whoſe diſeaſe Interpreters Dulcis medicus in viſet Noſocomium & prae caeteris maxime laborantem.conceive was moſt dangerous, and for time grown Chronical; the Text ſaith of thirty eight years continuance, verſ. 5. (drooping Chriſtian die not of deſpair, for thou ſhalt not of thy diſeaſe though never ſo deſperate, if Chriſt undertake the cure, for) him he healed, verſ. 7, 8. for his body: and ſo much was wrought on his ſoul, that from Betheſda's Porch, v. 2. he was now got to the Temple in the Text, moſt likely to return thanks to God Ʋt mos erat, Luc. 18. 10. Act. 3. 1, 8. Grotius.for his recovery: but his Saviour was not as yet ſavingly made known to him. And therefore, to perfect the cure in healing his ſoul, and to prevent a relapſe of both ſoul and body into a worſe malady, he caſts about there the ſecond time to meet him, and after his cure preſcribes him a Diet, this Recipe, Behold thou art made whole: ſin no more, leſt a worſe thing come unto thee.
In which words two things are implied, and two things injoyned: The firſt thing implied in theſe words, foreign, ſin no more, was, that after his recovery without better care taken he was in danger to ſin again. The ſecond, this; that, if he did revolt to his former ſin, he was in eminent danger to relapſe into a worſe malady, in theſe words foreign, &c. leſt a worſe thing come unto thee.
Whereupon the two things preſcribed and injoyned (and the firſt a means of the ſecond) are, 1. A ſerious conſideration of the Mercy he had received in thoſe words, foreign, Behold, thou art made whole. 2. A ſtudious care that he would avoid the like ſin, if he would not incur a greater danger, in thoſe words, foreign, Sin no more, leſt a worſe thing come unto thee. Like as the Angel charged Lot, now gotten out of Sodom, to flie for his life, and not look back, leſt Vengeance ſhould overtake him, Gen. 19. 17. Or as if the Phyſician before ſpoken of ſhould ſay thus to his Patient, whoſe wantonneſs or other diſorder had brought him into ſome dangerous diſeaſe, which yet through his skill and care and pains were now cured: Friend, let this fair ſcape be a fair warning to you, that you never play the like wanton, leſt you come to be in a worſe caſe, and then meet not with ſo eaſie a Cure; but it may prove to be utterly incurable.
The two things implied will afford two Obſervations; and the two other injoyned will fitly ſerve for a double Application.
And the firſt Note from the firſt thing implied is this: That Doct. 1 after healing Mercy we are in great danger, without better care taken, to ſin again, as before, if not worſe than ever: For you may be aſſured that our Saviour's Caveat was no idle word. Sin no more to this recovered ſinner was a Watch word, that ſpake his danger of a new Surpriſe: An Item, that told him, that, if he looked not to it, he was likely to run into a further Arrear, even after his old Debt was paid, and he had a new Stock to ſet up with: And to this purpoſe obſerve in this Inſtance theſe three particulars.
Firſt, That Chriſt contents not himſelf with his firſt healing Viſit: But ſeeth that he had need of a ſecond meeting with, to prevent an after-clap. As the Apoſtles, whom they at firſt converted, they after viſited and confirmed, Acts 14. 21, 22. & 15. 32. & 36. 41.
Secondly, And this after-meeting and ſecond doſe of Spiritual Phyſick he gave him in the Temple, though he were then (it's likely) in a good mind, and hopefully in a good way.
Thirdly, And this Item and advice (ſin no more) beſet on both ſides with very forcible Arguments, to make it more effectual. Before it you have Beneficium acceptum; he is put in mind of the Benefit received, to make his Ingenuity bluſh: Behold, thou art made whole, ſin no more. After it is ſet Futurum judicium, a worſe miſchief that's likely to follow upon his ſecond miſcarriage, that ſo he might tremble and fear, and do no more ſo preſumptuouſly. Sin not, leſt a worſe thing come unto thee.
All which three hold forth thus much to us.
1. That after Chriſt hath in mercy viſited us, we have need that a ſecond time he ſhould meet with us. As Manoah after the firſt meſſage by the Angel, that he ſhould have a Child, deſired that he might come again the ſecond time, and tell them how they ſhould order it, Judg. 13. 8, 12. After we are raiſed up, and ſet on our Legs, we have need to be taught, how we ſhould walk to prevent an after-ſtumble, Pſal. 40. 2. After a foreign of a foreign, after a Cordial to recover from a former Qualm, an Antidote to fortifie us againſt an after-Poyſon.
2. And this before we diſtemper our ſelves after our Recovery, when in a moſt hopeful way to a perfect Cure. Chriſt after our moſt comfortable up-riſings need again viſit us further, to inſtruct and direct us, though he find us in the Temple, though in never ſo good a temper and poſture.
3. And then he had need deal more ſeriouſly with us, as here, by repreſenting both the Mercies we have received, and the return of Judgments, which upon freſh miſcarriages we may fear, on every ſide to keep us in; and all this, becauſe (as we have it in the Doctrine) we are then very ſubject to break out: When God hath tied us with thickeſt Cords of Love, then moſt petulantly to break aſunder all Bonds of Obedience. Thus not only Pharaoh upon every reſpite grows more hard; and Tyre after ſeventy years Captivity, returns to her former Hire, Iſa. 23. 17. as though they had been delivered only to do all abominations, Jer. 7. 10. The Mad-man unbound, that he might be free to do the more Miſchief. But even Jacob's Sons, when reconciled to their Brother, are in danger to fall out among themſelves, Gen. 45. 24. Lot, when ſnatcht as a brand out of Sodom's burning, then ſcorcht with unnatural flames, Gen. 19. David, when at eaſe, plays the wanton, 2 Sam. 11. Ʋzziah, when become ſtrong, grows ſtiff, 2 Chron. 26. 16. And Hezekiah, when miraculouſly recovered (and ſome think of the Plague) that ſwelling being down, his Heart begins to ſwell, he grows Proud, and rendred not according to the Benefit done unto him, 2 Chron. 32. 25. The ſtory of Iſrael both under their Judges and Kings at large ſheweth, what a back-ſliding People they were, how ready then moſt to forget their Duty, when God had remembred them in Mercy, and as ſoon as ever delivered from their Enemies Tyranny, to relapſe into their former Idolatry: After they had reſt, they did evil again before thee, ſaith Nehemiah, Chap. 9. 28. No ſooner got out of Egypt, and through the Sea, but they fall a murmuring, and tempting, and going a Whoring from God in the Wilderneſs: When brought back afterward from Babylon, if not what returning to Idolatry, yet what cloſing with Idolaters? What ſtrange Marriages, what graſping of the World, and robbing of God, what building of their own Houſes and neglecting of God's, did the Prophets that then lived, complain of? And after all this is come upon us, ſeeing that thou our God haſt puniſhed us leſs than our Iniquities deſerve, and haſt given us ſuch a deliverance as this: Should we again break thy Commandments? Saith bluſhing Ezra, Chap. 9. 13, 14. That queſtion ſaith they ſhould not, but implieth they did. And after Chriſt; though for a time in thoſe beſt Times, when the Churches had reſt, they were edified, and walking in the fear of the Lord, and in the comfort of the Holy Ghoſt were multiplied, Acts 9. 31. yet afterwards when in Conſtantine's time Perſecution ceaſed, then Superſtition, and Ambition, and Covetouſneſs increaſed; the Voice from Heaven then cried, Venenum in Eccleſiam: When the Enemy left off to wound from without, the old Serpent began to poyſon within, which proved more dangerous.
In this Caſe:
1. Former ſins are wont to be relapſed into. What this Man's ſin in the Text was, is not certain; but though thirty eight years before committed, yet our Saviour's Caveat to him intimates, might long after be returned to, with the Dog to his vomit before caſt up, and the Sow when waſhed, to her wallowing again in the mire. After one fit of the Gout and Stone, the Man is very ſubject to be ſick again of the ſame Diſeaſe; as Iſrael upon every new deliverance to their old Idolatry; the River damm'd up for a time, but, as ſoon as it hath its free courſe, returns to its former Channel. It's the beſotted Drunkard's Catch, VVhen I ſhall awake, I will ſeek it yet again, Prov. 23. 35. As bad Ground, when well manured, brings forth the ſame Weeds, but more rank than formerly, and it may be ſome new ones beſide. For,
2. So ſecondly, as old ſins are uſually returned to, ſo oft-times new ones are de novo fallen into. Nadab and Abihu, when newly put into their Office offer ſtrange fire, Lev. 10. 1. upon new Mercies new ſins inſtead of new wayes. Iſrael, when but now delivered from Egypt, begins to worſhip ſtrange Gods, which their fathers knew not, Jer. 19. 4. new Gods, Judg. 5. 8. And Judah, when newly returned from Captivity, fall a marrying ſtrange wives, Ezra 10. 2. When David's at reſt from his wonted enemies, then a ſtranger comes, with whom he was not before acquainted, 2 Sam. 12. 4. And when the Chriſtian Church was rid of Heatheniſh Perſecutors their old bad Neighbours, then Superſtition and Idolatry crowd in, who before were ſtrangers. Never are we more in danger of being foiled with a renewed charge or a new on-ſet, than when we are ready to cry Victoria. To prevent which, God's care of our ſafety is very obſervable in theſe two particulars in Scripture.
1. That when he intends a perfect Reſcue, to his delivering Mercy he joyns guiding Mercy; his preventing and following Grace keep company. Thy rigteouſneſs ſhall go before thee, and Pſal. 40. 2.the glory of the Lord ſhall be thy Reward. He both leads the Van, and brings up the Rear, Iſa. 58. 8. v. 10. Thy Light ſhall riſe in Obſcurity; there the Priſon door is opened and Light is let in: but he had need be led by the hand, when he is got out, and therefore verſ. 11. it's added, and the Lord ſhall guide thee continually: anſwerable to that, 2 Chron. 32. 22. The Lord ſaved Hezekiah and Jeruſalem, and the Lord guided them on every ſide; and they had need of it, for verſ. 25. when God did but a little leave him the better to prove him, you know how deſperatly he ſtumbled at the firſt ſtep; and therefore in all our Deliverances let this be one of our Prayers, Lord as thou haſt delivered us, ſo do not now leave us, but ſtill lead us: as thou haſt reached me thy hand to pluck me out of the Snare, ſo lend me it ſtill to lead me in the Way: which, when come out of ſtraits, we are in moſt danger to go aſtray from; as a man whilſt in a narrow deep Lane cannot ſo readily go out of his way, but when got out to a wide Common, As Hoſ. 2. 6, 7.where there are many paths which may deceive him, he hath moſt need of a Guide: Nor have we more need of Deliverance from danger, when we are in it, than we have of Guidance, when got out of it, which God therefore in mercy grants, when he means to compleat his Mercy.
2. And ſecondly therefore alſo is wont not to perfect a Mercy or Deliverance at the firſt, nor, it may be, at all in this life, but leaves a Canaanite, when Iſrael is in Canaan, an Hadad, a Rezon, and a Jeroboam, whilſt Solomon ſits peaceably on his Throne, to allay the heat of the Pot, which elſe would boyl over. Few ſuch Mornings like that 2 Sam. 23. 4. in which there is no Cloud, or if ſo in the morning, yet not uſually ſo all the day, to keep us the better in, who elſe would be running out, and playing the wantons in the Sunſhine. Chriſt was never loſt but once in the Crowd, Luke 2. 43. Nor God ever ſo often as in the crowds of his Mercy: and therefore ſomthing we ſhall have, that we do not pine, and yet not all that we would have, that we do not ſurfeit: Something he gives to incourage, but ſtill ſomthing he withholds, the better to nurture us, and to force us ſtill to wait upon him; who elſe (like ill-nurtured children when they have got all they deſire) ſhould be then moſt like to run away fartheſt from him; ſome Worm in our faireſt Apple, and ſome Blemiſh in our greateſt Beauty, ſome bitter in our greateſt ſweet, to make all medicinal. In our greateſt enjoyments ſomthing ſhall be wanting, or croſs to our deſires, which may be as a conſtant Memento, and really ſay, ſin no more, becauſe elſe we ſhall be then ready to ſin more than ever.
For, firſt, it is not in the nature or power of Affliction (unleſs Reaſ. 1 ſanctified) to mortify Corruption, that, as ſoon as we are freed from the one, we ſhould be rid of the other. The Winter-froſt may nip the Weeds, and keep them under ground; but yet ſo, as that they ſprout out again the next ſpring. Solomon ſpeaks of a Fool in the Mortar, and Jeremiah of Droſs in the Furnace. This Cripple in the Text, though after thirty eight years weakneſs he had been healed by Chriſt, did not yet know Chriſt at the firſt; and ſome may never; and then no wonder, if, notwithſtanding all, they prove never the better, but much the worſe.
2. For that Corruption, which Affliction doth not heal, it doth at moſt but curb, and when that Curb in a Deliverance is removed, the Corruption is the more fully and violently manifeſted and exerted; as Antichriſt, when the foreign was taken away, was more openly diſcovered, 2 Theſſ. 2. 7, 8. And Jo…dan, when the Preiſt's feet were once out of it, (and ſo that Dam as it were broken down) runs down his Channel more violently than before. In times of danger and trouble Conſcience often proves a Shrew, and will chide, and God's angry, and we fear will ſtrike. The Angel ſtands in the way with a drawn Sword to ſtop us: and when ſeen will make a Balaam ſtand ſtill. Thus then theſe pricking Thorns hedge up the way, and a ſtormy day ſhuts the door, and keeps us in: but the next fair blaſt that opens it, makes the wanton run out with the more eagerneſs. As the hunger-ſtarved Man with his food, the longer he was before kept from it, the more greedily he now falls to it; as much as he pined before, he ſurfeits now: as they are wont to ſay of Sailers, that they are not more calm in a Storm, than they ſtorm in a Calm, or when got to Shore.
3. As in this caſe the Affliction was but a Curb; ſo the Deliverance and Mercy proves a Snare, adds Fewel to that Flame, which the former rainy day quenched, or at leaſt kept down, ſtrengthen's the recovered man's Luſt, which Sickneſs weakned, affords matter for the rich man's Pride, which his Poverty humbled, entertains the Wanton and Worlding with other company, whom Straits and Dangers for that time inforced to ſeek after God, and made him glad of his acquaintance. As in Bloud-letting, upon the return of the Bloud we are then moſt ready to faint; I wiſh that after our Bloud-ſhed, upon the return of Mercies our former Reformation, that ſeemed to have ſome life in it, do not quite dy away, and that Ephraim and Manaſſeh do not continue Brothers ſtill; the one's Name ſignifieth Plenty or Fruitfulneſs, and the other's Forgetfulneſs; that in the plenty of reſtored Mercies we did not forget our Miſery, and our ſelves and our God altogether. The Lord make good that Promiſe Job 5. 24. to us, that when being kept long from home, we may viſit our Tabernacles, and not ſin; to which we are very ſubject. The ſick man hath not need of more care and warineſs in the depth of his ſickneſs, than of a fair and ſafe up-riſing out of his ſick-bed upon his recovery; as nothing more eaſie in that caſe, than to fall into a Relapſe, ſo nothing is more dangerous. Nothing more eaſie; There you have this firſt point, that after healing Mercy we are ſubject to return to our former Sins. And in that I ſaid, nothing more dangerous, we have the ſecond.
That, if upon ſuch Deliverance we do fall back into Sin, we ſhall Doct. 2 be in great danger, that ſome greater Miſchief will befall us. Sin no more, ſaith our Saviour, leſt a worſe thing come unto thee: he ſaith leſt it do, but he thereby implyes, and it is his meaning, if thou doeſt, for certain it will. A Relapſe into a bodily Diſeaſe after a Recovery uſeth not to be more dangerous, than a Backſliding into Sin after a Deliverance oft proves deſperate. After all that is come upon us for our evil deeds, and ſeeing that thou our God haſt puniſhed us leſs than our iniquities deſerve, and haſt given us ſuch a deliverance as this; ſhould we again break thy Commandments? wouldſt thou not be angry with us, till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping? ſaith Ezra 9. 13, 14. As if he had ſaid, if after ſuch miſery to drive us, and ſuch mercy to draw us, we break now with God, Actum, conclamatum eſt, we are broken wholly and irrecoverably: the Houſe ſo on fire, that it cannot be ſaved, the Conſumption ſo far gone that it cannot be cured. It's the breaking of the Bone, that was newly ſet after a former breaking, and that's more dangerous; a new Wound in an old one, and that's hardly cured; like that Plague of Leproſie broken out of the Boyl, which made the Perſon wholly unclean in the Law, Lev. 13. 20. Or like the Man in the Goſpel, into whom the unclean ſpirit after diſpoſſeſſion maketh re-entry with ſeven other ſpirits worſe than himſelf; and ſo his laſt ſtate proves worſe than the firſt, Matth. 12. 45. and that place ſpeaks us every way worſe, if we prove not better, after we have been ſo well dealt with. Worſe in point of puniſhment; and that, becauſe worſe in point of ſin.
1. In regard of puniſhment, foreign, ſaith the Text there: his laſt ſtate worſe than his firſt, and yet the firſt bad and ſad enough, when he was poſſeſſed with a devil: and foreign, a worſe thing here (in the Text) a worſe Diſeaſe or Miſchief is Chemnitius.coming upon thee, though that, he was now Cured of, had been for nature very grievous, and for thirty eight years continuance very tedious. The inſtances of Jeruſalem, the Eaſtern Churches and others fully make out this, That no people or perſons have been ſadder ſpectacles of Judgment, than they that have been Mirrors of Mercy and Deliverance when abuſed; not more eminent in the one, than remarkable for the other: as the Pſalmiſt. ſaith, that wicked men ſpring and flouriſh, that they may be deſtroyed for ever, Pſal. 92. 7. And as God told Pharaoh, that for this very cauſe he had delivered and raiſed him up, that upon his Obſtinacy he might ſhew his Power in his heavier Down-fall, Exod. 9. 16. Upon our unworthy carriage after mercies:
1. At beſt we loſe a great deal of the Comfort of them. Then we may indeed and without check delight in Gods great goodneſs, Neh. 9. 25. when we ſerve him in it, verſ. 35. but we mingle our Wine with Water, nay put ſo much Aloes into our ſweeteſt Cup, as we add Sin to God's ſweeter Mercies. It's pity we ſhould have Comfort in them, when God from us hath Diſhonour by them: and, were there nothing elſe, if there be any ingenuity De facto.in us, we cannot but have leſs joy in the enjoyment of them, when we cannot but with Ezra chap. 9. 6. bluſh as oft as we think of our abuſe of them. As a Parent oft-times is not ſo much joyed as aſhamed of a ſweet Child if ill nurtured; or as it was with the People of Iſrael, 2 Sam. 19. 2, 3. of whom it's ſaid, that in the day of their Triumph they ſtole away, as people aſhamed uſe to ſteal away when they flee in Battel, ſo that the Victory that day was turne… …nto Mourning, becauſe they heard ſay the King was grieved for his Son. Whatſoever or how great ſoever the Mercy or Deliverance is, we have loſt the Comfort of it, when God by our ſins hath loſt the Honour of it.
There's more to be aſhamed of, than to be rejoyced in, and the greater the occaſion was of joy, the more matter there is of ſhame and grief. How can the Child heartily rejoyce in the abuſed favour of his Father, when he hears ſay that the King grieves for the undutiful miſcarriage of his Son? By miſcarriage after Mercies we make our Candle burn dim, and our Cloud a clear day. We rob our ſelves of the comfort of them even in the enjoying of them.
2. Nay, this is the ready way wholly to be deprived of them. If Children would go to Bed in the dark, let them play the wantons by the Candle-light. This Eli had, and that he ſhould have had; but becauſe his Sons proved deſperate wantons, God ſets a Non-plus on their Heads with an Abſit. *Be it far from me. 1 Sam. 2. 30.It's fitter for them that will know how better to uſe it: But why ſhould the Child keep ſuch a Knife in his hand to ſpoil it, and it may be to kill himſelf with it? In this caſe, Hoſ. 2. 9. foreign nay, foreign ſaith God: He will take away his Corn, nay, recover his VVool. The Legatee proves an Ʋſurper, and therefore Recipiam, Eripiam. God uſeth with more force and fury, to ſnatch away ſuch impriſoned Mercies, when they are abuſed, and He not acknowledged. And this is foreign in the Text. It's worſe to looſe it, than never to have had it, as coming from more anger in God, and with greater reproach to us, to be degraded of that Honour to which he had exalted us, and for God to repent that he had been ſo good unto us.
3. And yet worſe, becauſe abuſed Mercies, when they are taken away, are not wont to go alone, but to take others along with God ſhoots Caſe-ſhot.them; as the new cloth takes ſomething out of the old garment, and ſo the rent is made worſe, Mark. 2. 21. If Eſau deſ…iſe his birthright, he ſhall loſe his Bleſſing alſo. If the Goſpel of Peace being reſtored ſhould be ſlighted, it may depart and carry away outward Peace with it, as when the Sun in Heaven ſets, it leaves the Earth in night's darkneſs; and if outward Peace reſtored ſhould be abuſed, it may ſoon take its flight, and carry Plenty away with it, as Rev. 6. after the Red Horſe of War, that took Peace from the Earth. verſ. 4. the Black Horſe of Famine marched after, verſ. 5. and the Pale Horſe of the Plague trod on both the other's heels, verſ. 8. The Goſpel, Peace, Plenty, Health, Life, all …e but as God's Servants ſent by him to miniſter to us, ſo that in the abuſe of any one of them the Lord of them all is diſhonoured, and therefore the ſame Sin, that calls back one, may make all leave us. When the Goſpel muſt be gone, becauſe it cannot reform us, we are unworthy that Peace ſhould ſtay behind to preſerve us, or Plenty to feed us, or any thing to relieve us, but that all at once may take leave of us; and ſay, as Jer. 51. 9. We would have healed Babylon, and ſhe is not healed: forſake her, and let us go every one unto his own Country; for her Judgment reacheth unto the Heaven, and is lifted up even unto the Skies: which leads to a fourth particular.
4. And ſtill worſe, that upon the removal of abuſed Mercies, the heavieſt of all contrary Judgments uſe then to come in their room. It's Patience abuſed, which is then turned into Fury, and then look for thoſe, which the Scripture calls furious Rebukes, and Ezek. 5. 15.then all ſorts of God's ſoreſt Judgments, Famine, Wild Beaſts, Plague and Sword, as you have them in the two following verſes, and all this for abuſe of Mercies, as you may ſee in the 5, 6, 7 Verſes of the ſame Chapter. Look over all Churches, nay over the whole World, and then ſay, whether you ſee not ſaddeſt ruins, where ſomtimes were ſtatelieſt Monuments of God's choiceſt Mercies, but, becauſe abuſed, left as everlaſting Monuments of God's ſevereſt Juſtice with this Text, as it were for an Inſcription, written upon them with Capital letters of Bloud, that they that run may read, Sin no more, leſt a worſe thing come unto thee. But this I have touched upon before, and therefore do not inſiſt on here, but only add what we all had need ſadly think of, that God's ſtaying of his hand for a time, and intermitting of his ſtrokes is not as though he had quite thrown away the Rod, and put up his Sword, but only to ſee how much we are bettered by former Judgments, and how fit we are with Humility, Thankfulneſs and Obedience to entertain and improve begun Mercies, whether what we have ſuffered be enough, that ſo he might inflict no more, which he earneſtly deſires and waits for, Jer. 3. 4. But if our diſtempers and out-rages after all this ſay no; if not yet ready for the ſodering, look for no faſtning, Iſa. 41. 7. if not yet kindly melted, and Droſs removed, we muſt into the Furnace again, and it made ſeven times hotter. The Phyſician, after ſome Purgative Medicines adminiſtred, gives over a little, and ſtayes to ſee, whether the peccant Humour be ſufficiently evacuated: if no, but it's in a burry ſtill, he muſt give more, and then ſtronger. Theſe lucida intervalla are but Truces, (not a full Peace) which may break out into a more bloudy War, for which in this interim in that caſe he is preparing; but an intermiſſion of the fit of the Fever, which will return with greater violence, as it was with Pharaoh's intervals, but ſtill ſucceeded with heavier and heavier Judgments, which at laſt ended in his utter Deſtruction; the Clouds returning after Rain; as the King of Syria in the end of the year with a greater Force, and God, all the while that he forbears ſtriking, only lifting up his Hand higher to give the heavier and deadlier Stroke. Now with what bended knees, and with what trembling hearts and hands need we receive the returns of Mercies from that God, who is glorious in Holineſs, and fearful in Praiſes; whoſe begun Mercies, if abuſed, are but the beginnings of heavieſt Judgments, which is this foreign, this worſe thing in the Text.
5. And yet the laſt and worſt of all is, that as abuſe of Mercies brings heavieſt Judgments, ſo to make them more deſperate, it deprives us of the beſt help for removing them, ſo that we are in danger to ſink irrecoverably under them, namely in that it ſtops both our mouths, that we cannot pray, and God's ear, that he will not hear, and both held out in that place of Ezra 9. when after their Captivity and deliverance from it they again break God's Commandments. And now O our God, what ſhall we ſay after all this? verſ. 10. And again; we cannot ſtand before thee, becauſe of this, verſ. 15. he is quite Non-pluſt, and daſht out of Countenance, and bluſheth to lift up his face to God, verſ. 6. as a condemned Eſth. 7. 8.man his face is covered with ſhame, that he dare not look up to God, or, if fain he would, he is afraid that his Father would ſpit in his face, as God ſaid to Miriam now grown leprous, and to be put out of the Camp, Numb. 12. 11, 14. God uſing to turn away the Ear from ſuch as, when grown fat, dare lift up the heel, and being ready to put off our mournfulleſt requeſts in ſuch caſes with a check, rather than an anſwer, or rather to upbraid us with what he had done, and we have ill requited, than to grant us what we then never ſo mournfully ſue for, as he did in the like caſe to the children of Iſrael, Judg. 10. 10, to 15. I have again and again delivered you, and you have ſtill forſaken me and ſerved other Gods, I will therefore deliver you no more: Go and cry unto the gods that ye have choſen, and let them deliver you in your tribulation. Never expect God in after-ſtraits either at all, or at leaſt not ſo readily as in former troubles, to hear us, if we deal frowardly and falſly with him after that he hath had mercy on us. Wouldſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping? is all that Ezra can expect from a God ſo abuſed and provoked. And thus every way in point of Miſery and Judgment it's likely to be worſe with us, which is very ſad, and yet very juſt, becauſe it's every way worſe in point of ſin.
1. It proves ſo in the Conſequents of it: they uſually growing the worſt of men, who grow worſe after beſt of Mercies, even moſt unprofitable and abominable, whom neither Afflictions, nor deliverances can work upon: as that's a rotten tooth, that can neither endure cold water, nor hot: and what you cannot preſerve either in Brine or Sugar will be ſure to corrupt and putrify.
2. Nay it is ſo in the cauſe of it; two of the worſt of ſins being the chief ingredients into it, viz. Abominable Ingratitude, and Invincible Obſtinacy.
1. Hateful Ingratitude, ſo to render evil for good: we would not do ſo with man, and do we thus requite the Lord, fooliſh People and Ʋnwiſe? Deut. 32. 6. Is he not thy Father that hath bought thee? &c. Thy God and Saviour that hath redeemed thee? and doth Jeſhurun when grown fat begin to kick? to forſake God that made him, and lightly to eſteem the God of his Salvation? verſ. 15, 18. but what follows? verſ. 19. When the Lord ſaw it, he abhorred them, becauſe of the provoking of his ſons and daughters. It's an unmanly ſin: man loaths it; a moſt ungodly ſin: God abhors it in all, eſpecially in a Jeſhurun, and that ſignifieth an upright people; it's matter of higheſt provocation, if he find it in his ſons and daughters. With others this despiſing of the riches of the goodneſs and forbearance and long-ſuffering of God treaſures up wrath againſt the day of wrath, Rom. 2. 4, 5. And even in the deareſt of God's children God ſo ill takes it, that if the moſt upright Hezekiah make ſuch returns, he ſhall ſmart for it, 2 Chron. 32. 25. compared with 2 King. 20. 17, 18. Let them ſo ungratefully abuſe ſuch a mercy, the very worſt of the Heathens ſhall rather have it, than they continue owners of it, Ezek. 7. 24. A return in this caſe God expects, but it's a return of praiſe and obedience, and not a return to our ſin; that's moſt hateful ingratitude.
2. Moſt deſperate Obſtinacy, as ſtanding out againſt God when he hath gone through a full courſe of all means, of the very laſt and moſt likely, and which uſually are wont to be moſt effectual: for when God hath delivered his people from ſtraits, he hath endeavoured to faſten on them all obligations to obedience: beſides the tye of the Word in his Command there hath been the bond of affliction in their by-paſt miſery, and the thick cord of love in their preſent deliverance: and ſhall this three-fold cord be ſo eaſily broken? It's not the Heroick Impetus of the Spirit of God coming Judg. 15. 14. Matth. 8 28. with Mark 5. 3, 4.upon us, as ſometimes upon Sampſon, but from the inſult of ſome evil ſpirit more fierce than ordinarily, as in the Goſpel, that none of all, not all theſe chains and fetters can hold us, nor any thing tame us; a tough bad humour which ſtrongeſt Phyſick cannot purge, and which is the Phyſicians, laſt receipt, for ſuch are Afflictions and Mercies.
Sometimes indeed afflictions are the laſt; as pinching and pineing Poverty at laſt brought home the Prodigal, Luke 15. As a Winter-froſt helps to kill theſe Weeds, which in Summer ſprung up and multiplied. When Lenitives will not do, corroſives, ſearings, cuttings off ſometimes work the Cure. But what hope, if after all the Gangrene creep on ſtill?
It may be you will ſay, ſometimes that may be preſerved in Sugar, that will not in Brine, and when God hath not been before in the Wind and Earthquake, and Fire, he may be after, in the ſtill voice, 1 King. 19. 11, 12, 13. And therefore God, that he may leave no means uneſſayed, like a careful tender-hearted Father to a ſtubborn Child, whom he would not loſe, will try whether mildneſs, as a Summer-Sun, will not melt that heart, which harſhneſs, as a winter froſt, hardned. You are told of a ſtone that will move at the gentle touch of a finger more than with the violent ruſh of your whole body: and ſuch ſtones ſometimes are our hard hearts; and therefore God, that delights not in the death of a ſinner, and with the goodneſs of whoſe Nature this ſweet way of Mercy moſt agrees, is willing, as at firſt, to begin with it; ſo, after other ſharper means uſed, at laſt to end with it. When after the Iſraelites want of Food, he in Mercy gave them Bread from Heaven, he ſaith, it was that he might prove them, whether they would walk in his Law, or no, Exod. 16. 4. So that, if after Judgments we have a return of Mercies, we had need take heed, for it may be then we go upon our laſt and ſtrongeſt trial. In Afflictions God indeed ſtrongly tryeth us, whether we will cleave to him in want of Mercies; but by Mercies he maketh fulleſt tryal of us, whether we will ſerve and obey him, whether we will ſet upon our Journey for Heaven in ſuch fair Way and Weather, when we have nothing to hinder us; and whether we will build, when the Scaffold is built, and all Tools and Materials ready, that we want nothing that might help us. And then, Iſa. 5. if after all Mercies, yet ſour Grapes, what can God do more, but quite extirpate? If after tryal thus made of all means, of the laſt and beſt, we continue as ill or prove worſe than before, then, Reprobate ſilver call them, for the Lord hath rejected them, Jer. 6. 29, 30. Meneh, Meneh, Tekel Dan. 5. 25, to 30.Ʋpharſin, God hath again and again numbred and weighed us, and we are found light, nay, heavy-hearted and immoveable, and what then follows? Peres, thy Kingdom is divided: the Lord knows, ſo is ours miſerably. And the Lord grant that which is added do not follow, and is given to the Medes and Perſians, that God give us not up to our Enemies, who after all this variety of powerfulleſt means will not yet give up our ſelves to him in a way of Obedience. For, if after we are made whole, we ſin again, as we are over prone, which was the firſt point, it cannot be avoided, but that every way, both in point of ſin and miſery, it will be worſe with us, which was the ſecond point here implyed.
Of both which the Uſe and Application ſhould have been in Ʋſe. the more full opening and inforcing the other two things here enjoyned
1. A ſerious and heedful Conſideration and Review of the Mercy received, foreign, behold, thou art made whole, ſaith our Saviour: he ſets an Ecce upon it, as to ſet forth the remarkableneſs of the Mercy, ſo to put him in mind of his Duty, and that was to take a diligent and exact ſurvey of the Mercy: and becauſe being made whole ſpeaks a former Diſeaſe and a preſent Cure, he is called to think of both of them together, and to compare them together, how weak before he was, and how well now; before not able to crawl, he can now riſe up and walk: he, that could not before carry himſelf from the Porch to the Pool, can now carry his bed from the Pool through the City. He, that for many years together was made ſick with delayed Hopes, and quite cut to the heart with vexatious Diſappointments, hath with the ſpeaking of a word his Health perfectly reſtored, and his longing Deſires in an inſtant fully accompliſhed. All this our Saviour would have him wiſely behold, and conſider, and for ever remember with all thankfulneſs. And would he not have us of this City and Kingdom behold with the like care a greater Cure? Indeed I cannot ſay to England, thou art perfectly made whole, we are yet come ſhort of that foreign, of that perfect Soundneſs, which Peter told the Jews that lame man had attained in the preſence of them all, Acts 3. 16. The Humours in this great and greatly diſeaſed Body are yet in an hurry: we bleed ſtill, at beſt our Wounds are but in healing, and not yet fully whole. But yet, humble and hearty thanks be to our heavenly Phyſician, we cannot but ſee, as it were, this poor Man in the Text ariſing, our Sanballats and Tobiahs, (whom our Healing wounds and cuts to the heart) even they to their grief hear and ſee, foreign (as the phraſe is Neh. 4. 7.) that an healing Plaiſter is mercifully applyed to our bleeding Wounds, that, unleſs we be ſtupid and ſenſleſs, we cannot but with the Woman, when her bloudy Iſſue was ſtopt, know and feel what is done in us, Matth. 5. 33. and, unleſs lothſomly ingrateful, ſay, as it is, Ezek. 21. 26. foreign this is not this, we are not what we were; that a great change is wrought in the Patient, and we hope in a healing way, ſo that though not wholly, yet in part, though not abſolutely, yet comparatively in regard of what we were, we are made whole. And therefore O London, O England, Behold, Behold thy former Wound, and thy preſent Cure. Behold foreign, from what depths of Miſery, into which thy ſins had caſt thee, to what hopeful and happy beginnings of Health and Peace the healing hand of thy pitiful Phyſician hath raiſed thee; thy Religion wofully corrupted, now graciouſly begun to be reformed; thy Liberty before inſlaved, now vindicated; a moſt unnatural and bloody War the other day moſt eagerly proſecuted by the malice of Man, more powerfully and miraculouſly ceaſed through the Mercies of God. This poor Man, that had been ſick ſo long could not have believed that ever he ſhould have been well ſo ſoon; nor had we Faith to believe, that were ſo haſtily dying away in the beginning of the laſt year, we ſhould be ſo happily recovering by the end of this. Let therefore the Voice of the Cryer, and through God's Mercy not now (as that might have been) in a Wilderneſs, call out all your heedfulleſt attentions, and let an unworthy Miniſter uſe the holy Prophet's words, Come and behold the Works of the Lord: we might of late have added, as it's there, what deſolations he hath made; but now what Reſtaurations, what Salvation he hath wrought in the Earth! He maketh Wars to ceaſe, he breaketh the Bow, and cutteth the Spear in ſunder, and burneth the Chariot in the fire, Pſal. 46. 8, 9, &c. Truly the Lord hath ſo wrought his wonderful Works, that they ought to be full in our eye and heart for the preſent, and to be had for the future in everlaſting remembrance. O ſet up our Eben-ezer with this impreſs upon it, Hitherto hath the Lord helped us. Behold thus far, O England, thou art made whole, and what remains? but
2. The ſecond duty injoyned in the following word, ſin, O ſin no more, leſt a worſe thing come unto thee. Sin no more! Now the Lord be more merciful, for I fear many of us ſin more than ever. Oppreſſions in many more aggravated, Hereſies more openly maintained, Chriſt, the Holy Ghoſt, and Holy Scriptures more horribly blaſphemed, Factions and Diviſions more multiplied, the Scene only changed, but the ſame or a worſe part acted; the Weapons ſtruck out of the hands of Enemies, and more taken up by Brethren and Friends: Were Chriſtians ever ſo mutually eſtranged and imbittered? Were your publick Church-Aſſemblies ever ſo neglected? In your civil Meetings your Elections and other Affairs ever with ſuch confuſion? I had almoſt ſaid brutiſh rage (as of late) ſo tranſacted, as though we had put off Chriſtianity, and Civility and Humanity together? But think in all your hearts and all your ſouls, Is this to ſin no more? Is it not to revolt more and more? O think that you ſee God angrily looking upon you, and ſaying, but do you thus requite me, O fooliſh people and unwiſe? Think that you ſee Jeſus Chriſt ſtanding and weeping over you, and ſaying as once, O Jeruſalem, Jeruſalem, if thou hadſt known, even thou, in this thy day the things that belong to thy peace, thou wouldſt have made a better return, leſt, before thou art aware, they be hid from thine eyes. I charge thee once more, ſin no more, ſerve me thus no more, O do not this abominable thing that I hate, Jer. 44. 4. at laſt, be thou inſtructed O Jeruſalem, O England, leſt my ſoul depart from thee, leſt I make thee deſolate, a Land not inhabited, Jer. 6. 8.
Do we remember our former fears and troubles? were they not bad enough, that we now grow worſe, that they may be renewed and aggravated?
Do we remember our reſolutions, vows and promiſes that we then made to prevail with God for Mercy? were they that we would be worſe than ever if God would deliver us, and do we think that upon thoſe terms he would have helped us? Do we conſider to what happineſs we have for the preſent arrived? to an Harbour after a Tempeſt, to a day of joy and gladneſs after the ſad times of our griefs and fears. And ſhall our ſins damp our joyes? drive us again into the deep, and overcloud our Sun in a clear day? unleſs we be weary of our Mercies, let us not weary Amos 8. 9.our God by our ſins: Noli gemmam perdere in die feſto, is an Arabick Proverb, O do not that in a good day, which will undo all the comfort of it.
Or laſtly do we think what yet we may be? Are we ſo abſolutely cured, that we are paſt all poſſibility of a relapſe? May not the wound rankle and grow angry, and then come to Judab's foreign, that there be no remedy? 2 Chron. 36. 16. O why ſhould Iſrael's ſtubborneſs, when come to the borders of Canaan, drive them back to the Red Sea again? why ſhould we caſt poyſon into the wound that's healing? O why will we dye? O pity a tender Mother, a dear Native Country, which beſeecheth you by the Womb that bare you, and by the Breaſts that gave you ſuck, that now that ſhe is recovering, you would not be a means of her death that firſt gave you breath. If you will not pity your ſelves, yet pity the excellency of your ſtrength, the deſire Ezek. 24. 21.of your eyes and that which your ſoul pityeth, your ſons and your daughters; which may do God more ſervice, than ever you have done, when you are dead and gone. Eat not the ſour Grapes, that their teeth be not ſet on edge, that inſtead of riſing up and calling us bleſſed, they do not gnaſh their teeth and curſe us, that by our ſins in this Criſis, when we might have made both our ſelves and them happy, have utterly undone both without recovery. I might in this kind ſay much, yet when I had ſaid all, I could ſay no more than the Text doth. And therefore when I have done ſpeaking, let theſe words of your Saviour be ever ſounding in your ears, Behold, you are made whole, ſin no more, leſt a worſe thing come unto you.
Amen. Lord Jeſus.