Instructions for a Professing People in Times of Security and Degeneracy, Sermon 1

Instructions for a Professing People in Times of Security and Degeneracy · Sermon 1

p. 1Jer. 7. 12.

But go ye now unto my Place which is in Shiloh, &c.

IN the beginning of this Chapter, the Lord ſends by his Prophet, to call Judah and Jeruſalem to true Repentance; encourageing them to it by a promiſe of eſtabliſhment of their peace and mercies, in caſe they would ſo do. v…r. 1, 2, 3, & 5 6, 7. &c. That this counſell of his may take effect upon them, he endeavours to reclaim them from their vain confidence in their external worſhip, and enjoyment of the Temple and Ordinances, ver. 4. After which he enlargeth himſelfe by a Declaration, of their hypoc… … dealings, and falſe truſt in the Temple, as if it were a ſure ſafe g…rd t… them from puniſhment, notwithſtanding all their wicked abom… … ons, ver. 8, 9, 10. which vanity, he declares to b… a changing of a … of holy worſhip, into a den of …obhers, ver. 11. and then gives them to underſtand that he takes notice of it: And in the Text further … the… ▪ off from their vain confidence by ſending them to Shiloh, to take notice of his dealing with them for thir ſins.

From the context, diverſe Truths are Obſervable.

Doct. 1. When God is never ſo much provoked with a people, … yet tenders them termes of peace, before he cutts them off. In the th…e… laſt verſes of the former Chapter, he ſhews what they were … rebellious and counſelleſs people, on whom he had laid out much … whom he had ſent many meſſengers, who had ſpent their breath … lives to no purpoſe, and yet here again he ſends an invitation to re… tance, with a conditional promiſe of good; before he … laſt ſentence againſt them. The like we ſhall find. … 3. 1. and 18. 11. &c.

Reaſon 1. From the great deſire which God hath that ſinners ſh… … li…e: that he may verifie that truth. Ezek. …8 …. That ſinners▪ … know where the true and proper cauſe o… their deſtr…ction … …ha… is in themſelves, and not in him; they ſhall not have the blame to … …pon God in the leaſt, and therefore he pro…ers pardon and … holds out the flag of peace before them, that if in the time of … will come in, they may, and welcome.

p. 2Reaſ. 2. From the Attributes of mercy and long-ſuffering, which diſcover themſelves in withholding the ſtroak of vengeance, and holding his hand back. Ier. 3. 12. 2 Pet. 3. 9. God will have a time for all his Attributes to appear, now is the day of mercy, and now God will let ſinners have large truſts of it, he warns, yea, follows on to warne and perſwade with a people; that if it be poſſible they may eſcape

Reaſ. 3. For the advancement of his glory by his patience, God a…m… at himſelf, his own glory in all his doings: now by this Clemency of his he will gaine honour, either to his mercy in their welfare, or his juſtice in their ruine; which every way God will be a gainer hereby: if they r…pent, how will they magnifie his patience and ſo bearance: if they be …bſtinate and periſh, how eminently will he clear his juſtice in their ruine?

Uſe 1. This may convince us how unreaſonable a thing it is to ſin againſt God: is God ſo unwilling to puniſh, ſo deſirous to do us good, ſo ready to pardon us, who would ſin againſt, and provoke ſuch a God? …old, preſumptuous, and horrible is that ſpirit of iniquity, that makes Gods patience and mercy his encouragement to ſin; would we deal ſo by man, who would take encoucagement? to vex and anger one that is good and patient to us: that is the aggravation of their ſin▪ Pſal. 1…6. 43. their deliverances were the occaſion of their preſumption to ſin.

Uſe 2. What encouragement is there here to us after all our grievous ſins? to return to the Lord by Repentance, God is yet ready to receive us, and r…ſtore his mercies unto us, and therefore let us be quickned up by this conſideration. motive.

1. Conſider the wonderful ſelf denyal that there is in God, he needs us …ot, but could do well enough without us, being ſelf-ſufficient in himſelf, yea, hath Angels which attend upon him, and that he ſhould ac…ept of duſt and aſhes, much more unprofitable ſinful creatures, and …ceive them into mercy; oh what a condeſcendency is this!

2. Conſider, the wrong we do him will fall upon our ſelves in the …nd, … may fight againſt him, but they are arrows ſhot up againſt heaven, …ich will fall down upon our own heads. Ier. 7. 19. we may think …hat we will, but the iſſue of ſuch provocations, will be the imp…i…t ſinners confuſion; briers and thorns muſt not think to thrive againſt … devouring fire.

… Conſider, The benefits of Repentance will redound to our own good. p. 3Jer. 7▪ 5, 6, 7. we ſhall taſt the ſweet of it; to eſcape from miſery, to enjoy the benediction of God, and ſweet fruits of peace, will be our advantage: let it then break our hearts to conſider, that after all our ſins, God hath yet wid'ned arms to receive us into: if a man find his enemies, would he not deſtroy them. 1. Sam. 24. 19. yet hath God had manifold opportunities and ſufficient provocations, and hath not made uſe of them.

Doct. 2. True Repentance is the beſt and only way for the ſettlement of true peace: this the Lord propounds to them as the way and means to ſettlement, that they may dwell in that place for ever: and to that end he calls them up, not to a feigned, but a true repentance; if they had a deſire to proſper. Ier. 4. 1. if you will return, return to me. i. e. be ſure to repe…t aright, do not turn from one ſin to another, do not wander from that mountain to this hill, change one Idol for another; but go back again to your God: hence the Lord ſhews that to be the reaſon of the continuance of their ſorrows. Iſa. 5… 2, 3, 4. and Zech. 7. 5, 6. they had pretended ſervices, faſtings, &c. but they did i… not to God, it was not in a right manner.

Reaſ. 1. From the difference between true and feigned repentance, in the one there is a free and hearty renouncing of all ſin: a ſight of it, a ſorrow for it, and a forſaking it; this the Lord himſelf hath conſtituted as the way to enjoy mercy. Prov. 28. 13. this hath a firme promiſe made to it. Iſa. 1. 19, 20. when as feigned repentance is a mocking of God, as the Lord declares, and therefore denounceth that threatning againſt it Iſa. 29. 13, 14. God will not be mocked by ſinners; that Repentance which God will only own and acknowledge, comes from a deep touch and ſence of the bitterneſs of ſin. Ier. 2. 19.

Reaſ. 2. Becauſe it is only true Repentance which ſets us in the way of▪ true peace.

1. God only is the Author of true peace. Iſa. 57. 17. if ever the creature be truly enſtated in peace, God muſt ſpeake it to the ſoule, though all the world ſhould declare amity with the creature, yet if God do not ſet his ſeal to it, it is but a blank, and ſignifies nothing

2. Sin hath cut the creature off from the right and true foundation of peace, what peace, &c. 2. King. 9. 22. God will not, cannot, pronounce bleſſings and peace to impenitent and hypocritical ſinners; … would wound the great Attribute of his holineſs, if he ſhould ſo d…

3. It is only by true Repentance that we heartily renounce ſin, an… … p. 4under the condition of peace. Ier. 3. 12, 13. God ſets forth tenders of peace before vile ſinners, but there are Articles of compoſition, terms of agreement, which the Creature muſt needs conſent to, if he deſire good, or otherwiſe the treaty muſt break off, and be put to an end.

Uſe 1. Here ſee the dangerous eſtate of an obſtinate people, who refuſe to hearken to the counſels of God; if once iniquity increaſe to obſti…acy, and renounce repentance the only way of pacification, the condition of ſuch a people is become deſperate, Ezek 14 13 as long as there remains any remorſe upon the conſciences of a people there may be ſome hope of them, becauſe they are not without capacity of attending the way of peace, but if conſcience be ſtupified, and the ſenſe of ſin obliterated, what hope can there be; and therefore as we would avoid utter ruine, have a care of adding obſtinacy to all other ſins, if we will yet repent there is hope, but if we are reſolute our caſe is paſt hope.

Uſe 2 To direct us to a right way of ſettling our ſelves in ſuch a firm way of peace as ſhall ſtand; let us forſake our ſins and return unto God from whom we have turned away; though we have departed away from God into ſin, yet let us not ſtand it out againſt him: Moti…e.

1 Conſider, Our league with Hell and Death will not do, Iſai. 28. 18 we may go down to Egypt and ride upon Horſes, but theſe ſhall not ſave us, Iſa. 31 beginning, though we ſhould adde to own the ſtrength of all the Creation, and engage the whole world in our quarrel, yet we muſt not think to be too hard for the Almighty, none ever tryed a fall with him but they were thrown.

2 So long as we perſiſt in a way of ſin God hath a quarrel againſt us, Iſai: 57: ult: wherever God finds wickedneſs there he ſtands off from the ſinner; we may make flouriſhes of great matters in forms of Religion, &c: but if ſin be ſtill covenanted with, and we maintain our rebellion, the return will be, who required theſe things at your hands?

3 No peace like that whoſe foundation is laid in true repentance, for its a peace whoſe Baſis is peace with God, and that gives peace with all things, Job 5▪ 19: and its an inviolable peace, a league which can never be broken: Oh! labour we then after this peace, if we clap up a peace and God be not in it, be will diſanul all that is done, but enter a covenant with him and the world ſhall never be able to overthrow it, Earth and Hell ſhall not prevail againſt it; let us then confeſs our ſins to him, and caſt our ſelves before him, and go with them, Hoſ: 14: …:

p. 5Doct: 3 True repentance is alwayes attended with a through reformation: If ye throughly amend your wayes, &c ver: 5. the Lord there declares what a manner of repentance it is that he looks for; not a verbal, in a few empty Confeſſions, nor a formal, in a few dejected and caſt down looks: like theirs in Iſai: 58: beginning but here, and in the ſequel he declares if they will have peace what it is he expects; the ſum of which is, let all which hath been amiſs be mended, turn over a new leaf, reform your hearts and wayes, your ſouls and lives, and that I will accept of.

Reaſ. 1 Becauſe ſuch is the vile and loathſome nature of ſin, that can't be indeed ſeen in its own colours, but it muſt needs be odious and abominable in our eyes: It hath ſo much of contrariety in it, to the holineſs of God, and ſo much vileneſs, and filth, and abomination that none can ſee it but muſt needs hate it; when ſin i… truly ſeen, it then appears to be ſinful, Rom: 7: 14: that is the very worſt name that can be put upon it, viz: its own: men ſee ſin many times in its effects, and that frights them, but it cannot make them hate their ſin, but they think it good enough if it had not ſuch conſequences, but when the face of it is uncovered and the ſouls eyes opened, now he ſtands off, his affections are ſlain.

Reaſ. 2 From the Inconſiſtency of hating ſin in the heart, and cloſing with it in the life and practice: will we alwayes keep company, and hold intimate fellowſhip, and drive a conſtant trade and commerce with one, the ſight of whom we loath; an unreformed life is a plain denial, and contradicting of all our verbal and profeſſed repentance, Tit: 1: 16: if we live in ſin it makes nothing to the credit of the world, much leſs to the allſeeing eye of God to ſpeak and profeſs againſt it.

Reaſ: 3 From the nature of true repentance, which is a change from what we were to ſome other thing; a change of affections, a change of profeſſion, and not only ſo, but alſo a change of objects, a turning from the creature to God, Jer: 4: …: now this implies a through reformation when the creature caſts off all other things which it hath purſued, … ſeek to God alone.

Uſe 1 This may call us to the Examination, Whether ever we truly repented or no of thoſe ſins which we have ſo often confeſſed to God, viz: where is our reformation? Search throughly one and another of us, remember what we have confeſſed, and with what ſhews of ſenſe and orow, as if thoſe ſins had indeed been a burthen to us, and we deſire… to p. 6be rid of them, but have they been amended, have we truly relinquiſht them? if not, aſſure we our ſelves God looks at himſelf as mocked at all this while, and therefore if we be defective in this eſſential and ſubſtantial part of our repentance, never enquire or ask of God wherefore his hand is ſtretched out ſtill againſt us, after ſo many Prayers and ſupplications have been poured out before him on ſolemn dayes:

The Reaſon is obvious and plain, and he that runs may read it:

Uſe 2 Hence therefore let this truth move upon us, to perſwade us, and to reclaim us from words to works; from profeſſion to practiſe, from confeſſion to amendment: we have begun a good work in confeſſing, but if it go no further the work is ſpoiled; adde we therefore now to it, reformation, let us turn away from thoſe ſins we have drawn up ſo many proteſts againſt, and let us ſhew a practical hatred of what we have verbally renounced.

Doct. 4. The b…ſt outward priviledges in the world, if once they come to be truſted in, are no better then lyes; ver. 4. truſt not inlying words, the Temple, &c. i. e. they have as great and grand a deluſion in them, and as ſurely deceive any that place their confidence upon them as any other deceit in the world whatſoever: they are no better ſhelter, nor will afford any greater ſecurity and ſafeguard to the ſoul then any other vain hiding place; and therefore, they that truſt in them truſt in falſehood; a lye is that which is ſpoken to deceive the creature: thus when men ſpeak of their priviledges, and reſt on them, they deceive their own ſelves.

Reaſ. 1. Becauſe God gives his bleſſing with theſe priviledges but conditionally, i. e. according to the creatures improvement of them; if they will make uſe of them aright they are a ſpecial benefit to them, otherwiſe not, 1 Chron: 28: 11: and therefore poſitively and abſolutely to truſt in theſe, and not to carry a reſpect to the condition which is annexed to them, it is to neglect and abuſe Gods order of bleſſing who together with priviledges, promiſeth good to the faithful improver of them, but threatens wrath, and denounceth his judgements againſt the abuſers of it, and is therefore a great deceit.

Reaſ. 2. Becauſe the greater the bleſſing is, if not anſwerably improved, it brings the greater curſe upon the Creature: Mat. 11. 2…. that is Cap…rnaums ſin, abuſe o… Go…pel priviledges, and therefore a ſpecial and extraordinary doom is paſt upon them; the greater the mercy is, the more ſadly is God provoked by the abuſing of it, and therefore p. 7who ever eſcape, it's like to fare ill wich ſuch as thoſe. Am. 3. 2.

Uſe 1. To reprove our carnal confidence in the enjoyment of the means of grace and priviledges of the Goſpel: you that truſt in your intereſts you have Sabbaths, Sacraments, liberty of neareſt communion with God in his Ordinances, &c. and hereupon you are ready to think that God loves you, and will not being a ſcourge upon you, but conclude your ſelves to be exempted from any danger of miſery and deſolation; let me tell you, you truſt in lying words, you leane upon ſuch a prop as will certainly fail and deceive you in the latter end. Conſider, Jer. 9. 25, 26.

Uſe 2. To awaken us to bethink our ſelves what uſe it is that we make of the means of grace which we have and enjoy, what good we get by the Ordinances: think it not enough that we have and enjoy them; you have the temple of the Lord among you, the Word preached from Sabbath to Sabbath, and the Sacraments adminiſtred; theſe are high priviledges, but all the benefit is in the uſe of them, if we have them only to look upon, and boaſt off, and not to improve for our converſion to God, and help forward in his ways; they will become a ſnare to us in the end.

Doct. 5. 'Tis the great ſin of a profeſſing people, in the times of Apoſtacy, to cover their groſs iniquity under the veil of priviledges and performances. ver. 8, 9, 10. they thought if they did but come to Gods houſe, and perform a few Ceremonies there, offer ſacrifices, &c. they might take the liberty to ſteal, murder, ſwear, and what not; thus we read of that bold and impudent woman, who had not her name for nothing. Prov. 7. 14, 15.

Reaſ. 1. From their preſumptuous trust in their priviledges, as though God were bound to preſerve his Temple, he hath no other habitation in the world, and therefore he will never depart from hence, his glory is involved in our preſervation, and will he laugh in our ruine: if he ſhould deſtroy us, his name would be routed out of the earth, and therefore there is no danger that ever we ſhould be cut off, or caſt out; this was their preſumption. Mich. 3. 11. the Lord is among us, no evil can betide us, and therefore they ſteal, judge for reward, wrong the Innocent; there is no danger.

Reaſ. 2. From the ſecret Atheiſm and hypocriſie that is in the heart of vain man. who thinks God takes no notice of their wickedneſs, but is deceived by their pretended ſervices; men conſider not that Gods all p. 8all ſeeing eye penetrates into all corners of the earth, and the ſecrets of the heart, and hence they think they may ſin unſeen. Ezek. 8. 12.

Uſe To quicken us up to examine our ſelves, whither or no we are not going into Apoſtacy by this; aske every one his own heart, can we not lanch forth into any ſin, do violence, ſteale &c. and yet go & ſtand before the Lord and ſay, we are delivered to do all theſe abominations: Sin and pray, and pray and ſin again, with as much greedineſs as ever; come before God and make our confeſſions, tell him a large ſtory of what ſins we have been overtaken withall, and ſeem to beg his preſence and help againſt it, as though we were willing and deſirous to be rid of it, and yet go away, and ſtrive no more againſt the temptation, nor ſet our ſelves in oppoſition againſt the ſin then we did before; but entertain the ſame with greedineſs, the very next time we meet an opportunity and provocation, be as vain, as paſſionate, &c as ever; and when all is done, then come and renſe them over again in few tears and empty confeſſions: and ſo wipe our mouths, and ſay, what have I done; if the matter be ſo with us, this is an evidence to us of the depth of hypocriſie in our hearts; well, let us look to our ſelves, we may thus pleaſe our ſelves into a vain hope and ſoul deluſion, but let us know that God and our ſins will find us out.

Doct. 6. Hypocritical ſervice is no better then robbery, pretended ſervice to God: to come reaking from our ſins into the houſe of God to perform a few formal duties, and when we have done, to go thence again with more greedy deſires after it; what is this, but to turn the houſe of God into a den of Robbers.

Reaſ. 1. Becauſe God is hereby robbed of that glory which is due to his Name, who requires hearty ſervice; which the hypocrite offers up to the Idol of his heart, and not unto God; he gives that glory which is alone due to God, to his graven Images, to his own by ends and aims; God requires the heart, becauſe he knows that that is the leader of all the reſt of the faculties, and it is his due, for he made it; but the hypocrite ſteals the beſt piece of the ſacrifice from God, and is not this Robbery.

Reaſ. 2. Becauſe the ſinner hereby robs himſelf of all the good which he ſhould otherwiſe get by his ſervice, if it were done in ſincerity. Ezek. 14. 7, 8. God hath made great promiſes to ſincerity, in manifold expreſſions in Scripture, but he denounceth fore woes upon hypocrites, deſtructive deſolation and ruine; ſo that it is time loſt, and rooting our ſelves out from good.

p. 9Uſe To condemn that ſpirit of hypocriſie which is ready to ſeize upon our hearts, will you give entertainment to ſecret ſins, and forſake God in your hearts, live in a way and courſe of diſobedience, and yet here come before God in ſolemn and ſerious duties, as though you were good Chriſtians; God looks upon you as no better then a company of Robbers, you do at the preſent rob him of his glory; but, aſſure your ſelves, he will not be a looſer by you, the time haſtens when he will come and recover his honour out of your hands: and you rob your ſelves of all the good you might get by ſuch opportunities as theſe; oh! if ſuch duties were done in truth and ſincerity, they would bring in a plenteous harveſt; faſting days would be our beſt feaſting days, God would both accept of us, and alſo crown us with admirable bleſſings; but if we will come with an Idol in our hearts, cry out againſt ſuch ſins as we bear an entire love unto, confeſs thoſe evils we never intend to leave off in our courſe, aſſure we our ſelves we ſhall be found the greateſt ſelf Cheaters in the end.

Doct. 7. God takes notice of, and will find a time to puniſh the wickedneſs of a ſinning people; for both theſe are underſtood in the words▪ ver. 1 … I behold it, and will requite it: ſo Pſal. 35. 22, 23.

Reaſ. From the Attributes of Omniſcience and Iuſtice.

1. God knows all things, nothing can eſcape his ſight, becauſe his eye is every where. Pro. 15. 3. he knows all things, even the ſecrets of the hearts of men, for he made them, every room and corner of them; he therefore keeps a key to them; he muſt needs be Omniſcient, for he is Omnipreſent in all places, by his eſſential preſence; intimate with all things: Acts 17. 28.

2. He obſerves all things, and there is reaſon for it, becauſe he adminiſters the affairs of the whole world; Pſal. 33. 13, 14, 15. All actions of the creatures in the world flow as to their principle from him, and therefore he cannot but take notice of them

3. He will requite, for he is just and cannot but give them their demerit, Jer 5. 29. he is the judge of the whole world; and therefore muſt be juſt, he is the higheſt and ſupream judg, beyond whom there is no appeal, and therefore had need be juſt; yea, he is engaged by his Word to do juſtice and execute judgment upon ſinners for their ſins.

Uſe 1. To ſhew us how vain a thing it is to go about to deceive God with vain ſervices, whiles our heart is eſtranged from him; if we had to deal with man like our ſelves, we might eaſily caſt a blind before their p. 10eyes, and make them believe ſtrange matters, but God who can in no ways cheat or deceive, though we cover our ſervice with a cloak of deceit, yet God can tell us whether it be alive or dead; and if we go about ſo to ſerve him, he will make us to know ſooner or later, that he took good notice of them in the day when he comes to ſet our ſins in order before us, and tell us this we did at ſuch a time, and that abomination at another time: See Pſal. 50. 18. &c.

Uſe 2. This may certifie the ſinner, that God will take a time to reckon with him, the alſeeing eye ſees thee, and cannot chuſe but take notice of thee, and he will call thee to an account, though he may ſeem to wink at preſent and not to take notice of thy wayes and doings, but to let thee alone; yet I promiſe thee time will be when thou ſhalt know it to thy coſt, that he is not ſuch an one as thou art, nor did ever give his conſent to and approbation of thy wayes and doings: and therefore is there any here that lyes and lives in ſin; deceive not thy own ſoul, but let it awaken thee to look about thee, and make thy peace with God, for otherwiſe what he hath ſpoken he will performe, he will not come ſhort of his threatnings any whit more then his pr…miſes, let then that counſel be acceptable. Am. 4. ult. meet God with Repentance, before he meet us with his heavy plagues But I come from the Context to the words of the Text: God having counſelled and warned them; the further to awaken and effect their hearts, and preſerve them, ſets a lively example before them: in every way ſuiting and anſwering the preſent ſtate of Ieruſalem, he therefore ſets it forth. 1. By the title it once bare, the place &c. 2. By the evils which were brought upon it: where, 1. The author, God himſelf: what I did. 2. The procuring cauſe, the wickedneſs of my people Iſrael: Hence.

Doct 8. The example of Gods judgements upon his own people for their ſin and wicked Apoſtacy, are very uſeful and ſolemn conſiderations for all profeſſors of Religion; the Lord ſends Ieruſalem to Shiloh, and for what end, only to ſee, what he did, and for what, to view his judgements in their cauſes and effects; to ſee, i. e. not only to look on, but to conſider them ſeriouſly, and to make uſe of them to themſelves; and learn ſomething from it for their own conviction; by comparing caſes together.

The ground of the truth we may underſtand if we conſider a few propoſitions: viz.

1. God hath one rule of dealing with all his externally covenanted p. 11people in the world, and that becauſe the covenant with them all runs upon the ſame terms and conditions, for it is a conditional Covenant; in the which there is a promiſe and a threatning, a promiſe annexed to obedience, but a threatning denounced againſt diſobedience. Iſa. 1. 19, 20. It is true, God reſerves a ſoveraignty to himſelf as to the circumſtances of his dealings with his people in one place or in another; without either infringing his Covenant, or rendring to the creature a Reaſon of that variety; hence, poſſibly patience and mercy may longer wait upon ſome then others, ſome God may come ſeverely out againſt, for breach of Covenant, and to others he may condeſcend to allow a greater ſpace to repent in, as he pleaſeth, and he does not the leaſt wrong or injury in ſo doing, becauſe he is both ſupream, and hath ends in all his judgements, beyond the capacity of the creatures finding out; but, as to the eſſence of the Covenant, he thus far ſtands poſitively and abſolutely engaged to reward obedience, and to puniſh diſobedience; which flows from his everlaſting righteouſneſs.

2. Examples of Gods judgements upon his own people for their ſins, are evident confirmations and teſtimonies that he is a God who proceeds impartially according to his own Rule; as when Laws are executed according to the tenor of them upon malefactors in the Kingdome; we now know that ſuch Laws were not meer ſcare-crows, made only to fright, but not to hurt, but that there was reality in the Law-makers, and that they were really ſet againſt ſuch evils to ſubvert and … them out, and may teach others to expect what to meet with, in the like caſes: ſo, when God puniſheth ſin in his people according to his threatning in his word, we now ſee that thoſe threatnings are realities; that his orders and conſtitutions are not bug-bears, but realities, that ſin ſhall not go unpuniſhed. Hence God declares in his word, that he will be known to be God in his judgements. Exek. 28. 22 if men will not believe the word, that God will do as he hath ſaid, but preſume upon his mercy and patience; when he takes his rod into his hand, now he is mad, that believs not.

3. Hence, Examples have matter of precept in them. Gods judgements are documents, there are doctrinal concluſions to be drawn for our inſtruction out of them, hence, we ſhall find God in Scripture calling upon his people to look upon Examples. thus, Luk. 17. 32. 2 Pet. 2. 4, 5, 6 &c. If God have thus dealt with ſuch a people, we may thence conclude he will deal ſo with thoſe that are ſo qualified, i… p. 12we enjoy the ſame priviledges that Iſrael did, and make no better uſe of them then they made of theirs, we may expect to be viſited as well as they were, and not only may we argue a p…i, but alſo ab impa…i, from the leſſer to the greater; if Iſrael ſo priviledged were not ſpared; how much leſs ſhall we be ſpared, who exceed them in priviledges, if ſinners under the Law found no favour, how much ſorer puniſhment may ſinners under the Goſpel expect: God writes his ſevere truths with the blood of his diſobedient Subjects, and makes their ruinons heaps to proclaim knowledg and counſel to the reſt of the world: Sodom's aſhes, Shiloh's fire, Ieruſalem's deſolation, are uſes of inſtruction to the Inhabitants of the Earth.

4. Examples are of wondrous benefit to give efficacy to Doctrines, and move upon the affections, and bring them to conſideration, they are uſeful to perſwade; and to move the ſoul to make out after God: Pſal. 7…. 6, 7, 8.

1. Becauſe there is a natural ſympathy between the children of men, there is a kind of a fellow feeling of ſufferings; when we read only of Doctrines, theſe may reach the underſtanding, but when we read or hear of Examples, humane affection doth as it were repreſent to us the ca…e as our own; whereupon the judgements of God, do in the very hearing dwell upon the thoughts, and take upon the heart: when I read the ſtory of Sodom's overthrow, me thinks I ſee the Sun riſing in glorious brightneſs, the Sodomites ſporting and pleaſing themſelves in their opulence and ſecurity; when on a ſudden, me thinks I ſee the heavens covered with thoſe ſable clouds, and hear the great Cannon of heaven thundring down tempeſts upon them, and the ſtreams of fire with horror and dread, till I behold a proud City; on a ſudden become a deſolate heap; when I read Ieruſale…s hiſtory, me thinks I ſee the battering Engines placed againſt the walls; the proud enemy climbing up the battlements, the feeble and faint-hearted Citizens flying into corners, overtaking by the inſulting foe; who without mercy or pity ſheaths his ſword in their bowels; me-thinks I ſee the fire-balls flying too and fro, and the glorious buildings, the work of many years, yeelding to that prevailing and mercyleſs enemy, I hear the cries of raviſhed virgins and bereaved Orphans, yea, I look on till I ſee all Gods threatnings fulfilled, and the glory of the Nations ſtript of all ornament and become a widow, &c.

Becauſe examples come in by the ſenſes, and theſe have a great p. 13stroake to move the affections, and they perſwade the heart of man. Lam. 3. 51.

3. Becauſe Examples have an awakening voice in them, when judgment comes into the world, it carries awe with it, it ſenſibly moves the ſoul to have conſideration; ſuch as theſe are natural influences upon the heart of ſuch as have any remainder of an acting conſcience in them. viz.

1. Why may not the ſame judgments befall us, what grounds have we to promiſe our ſelves ſecurity, and immunity from the ſame plagues & miſeries which are upon others.

2. Hereupon they put the c…eature in mind of its ways and doings, what they have been; now conſcience, if it be not altogether ſeared and benummed, reads the creature a more cloſe and ſevere Lecture then uſuall, now thoſe ſins that he had before lived in forgetfulneſs came afreſh into his memory.

3. Hence they are to put the creature into fear of the ſame wrath and terror, as Scholars, when they ſee their Maſter take the rod in hand, to puniſh offendors; every one preſently conſiders what his faults have been, and if he have been tardy, he ſtands quivering, and quaking, fearfully expecting when his time and turn will come to be called forth.

4. Now the ſoul is put upon the ſtudy and conſideration how to prevent and eſcape ſevere and like plagues, now he be-thinks himſelf of making his peace of coming and ſeeking a pardon; for fear leaſt by obſtinacy he bring himſelf to ruine.

5. Now the creature is alarm'd to Repentance, he had calls before, but thoſe he regarded not, but now he ſees there is no longer delaying and playing with the threatnings of God, and now, if ever, is the ſoul in a likely way to be reclaimed.

Uſe Of counſel and exhortation to us, in the words of the Text, go to Shiloh, &c. In the proſecution of which uſe, I ſhall.

1. Bring you to Shiloh, and ſhew you what God did to it, and for what,

2. Draw ſome uſeful inſtructions from the conſideration of Shiloh, and preſs them in a few words of counſel.

I. Then, go to Shiloh: and here conſider,

1. What Shiloh was,

2. What were their ſins.

3. Gods judgments on it.

p. 141. What Shiloh was, we have it in the words of the Text in two things.

1. It was Gods place: i. e. a peculiar place which he had choſen to himſelf, his chief place.

2. It was the place where God ſet his name at the firſt: i. e. It was the firſt Tent, or Tabernacle where God ſet up his Ordinances, and called his name upon it, after he had given to his people Iſrael poſſeſſion of the land of Canaan: as we ſhall find in Joſhua 18. 1. here it was that after the Arke had been unſettled for 40 years and upward in the wilderneſs, God firſt choſe it a fixed place, here was God worſhiped firſt-after he had granted a ſettlement to his people Iſrael. The Tabernacle was a Teſtimony of Gods preſence with his people, hither the Tribes came up to worſhip, here it was that God manifeſted his great glory, by this it was that God declared Iſrael to be a peculiar people to himſelf, ſo that Shiloh was not only a part of God… dwelling place, for ſo were all the Tribes, nor only a habitation of Gods people, for ſo were all other Cities, Towns and Villages where Iſrael dwelt, but it was the place of Gods manifeſting himſelf to his peole, his eſpecial habitation.

2. What was the wickedneſs of Shiloh; for the Lord ſhews that it was for that, that he did that to it, which he had done; Text, now we ſhall ſee the ſin of Sh…loh, if we look into 1 Sam. 2. 12. &c. which was the ſin of the Prieſts in contemning the Ordinances of God, giving an evil example to the people, and enriching themſelves in a way of abuſe of Gods Inſtitutions, and thereby diſcouraging the people from ſerving of God, and of Eli in bearing with the wickedneſs, and not ſeverely puniſhing the ſin of his ſons, which God interprets as a preferring them before him. ver. 21. &c. and Pſal. 78. 41. to 60. where their horrible ingratitude in forgetting Gods mercies, and woful-Idolatry is declared: this was Iſraels ſin, the Prieſts and people were polluted and defiled, and alienated from God; there was a continuance of Ordinances and ſacrifice, but both abuſe of Ordinances and Idolatry, both in profeſſion and practiſe.

3. The judgments of God upon his people Iſrael, and upon Shiloh in particular: we ſhall find recorded in ſcripture, what God did to it; for that is the thing which God would have in eſpecial be minded, look into 1 Sam. 4. 10. 11: where you ſhall find the judgment denounced, and more amply we ſhall read of the execution of it in Pſal 78. 59. to 68. where we have deſcribed unto us, the effects of their ſins.

…. In alienating of Gods affections from them, turning of his former p. 15love into hatred. ver. 59. God had formerly loved Iſrael, they were to him a choice people, tender as the apple of ones eye, tenderly taken care for, and foſtered by him, protected from evils, dandled in the lap of his providence, and ſingularly reſpected by him; as we ſhall find amply related to us in Deut. 32. 7, &c. But now his heart was hardned againſt them, and his former love turned into abhorrence and deteſtation.

2. The conſequents following upon this, or the tokens whereby God ſignified and expreſſed his diſpleaſure unto them, which are.

1. God departed and forſook them, even his own houſe, not only the other Cities, of Iſrael, but even his own tent at Shiloh, ver. 60.

2. When God had left them, all miſeries followed, ver. 61. &c. their crown was taken from their head, and their enemies which formerly were tributary to them, now lord it over them, yea, an univerſal deluge of miſeries came upon them, as you may there read. Thus you ſee Shiloh, once choſen by God, where he ſet up his Ordinances, made his name to dwell, and ſhone forth in his wonderful glory: forſaken by God, and buryed in its own ruines, altogether diſowned and refuſed as a place of abhorrence and contempt.

3. Let us conſider what we may learn at Shiloh, obſerve here even from the conſideration of this example.

1. That God hath no where on earth ſo engaged himſelf and his preſence, but that ſin may drive him away: where was his name greater then at Shiloh; there was the Tabernacle, there was the Prieſts and Levites ſerving, there were daily morning and evening ſacrifices, thither came the tribes yearly to appear before God, there were the ſeals of Gods Covenant, yet is Shiloh deſerted and deſtroyed; Ieruſalem may alſo witneſs this truth, the once dwelling place of God, where the Temple was, the place whereof God had ſaid, this is my reſt for ever, here will I dwell, for I have deſired it. Pſal. 132. 14. but now behold it deſerted and twice made the ſubject of Gods fury, and not ſo much as the ruines of it left to teſtifie what it was, a ſtone not to be found upon a ſtone; hence therefore learn we not to promiſe our ſelves ſecurity if we be found in the ways of ſin, whatſoever engagement and covenant God may ſeem to ſtand bound in unto us, God knows how to keep up his glory in the world, though we be ruinated, he can keep up a Church in the world, though we be left deſolate; the ſtones of the field, if he but ſpeak the word, ſhall riſe up children of Abraham; the remoteſt p. 16ends of the earth ſhall come in, and the children of the Kingdom ſhall be thruſt out; let not this therefore be your reſt.

2. That Sion affords no more ſecurity to ſinners then Sodom, Shiloh is as dangerous a place to ſin in, as any in the world; if a people in covenant with God, be found rebellious, he will ſpare them no more then any other people, nay he will begin with them. Am. 3. 2. judgement ſhall begin at his houſe; Shilohs ruines are a memorial of this, and declare how vain it is to take ſanctuary in the Tabernacle, and ſhreud our ſelves from judgment under pretence of Gods covenant; Ieruſalem ſmarted dearly for this ſin, if Ioab be a man of death, it avails him not to take hold of the horns of the Altar:

Learn we therefore from hence, to beware to our ſelves, how we make bold to ſin, and think the Covenant ſhall ſave us; if God find us rebellious, & bold ſinners, though we ſhould hide our ſelves in the Temple, and take refuge under the pretended ſhadow of Gods promiſes of favour and love to us, God will yet find us out, and will not ſpare us; whatever they plead for themſelves. Mat. 7. 21, 22. yet Chriſts anſwer ſtill is, I know you not; I tell thee, when God ſhall come forth to execute his judgements upon ſinners, thy church memberſhip, thy priviledges ſhall not ſave thee, God will no more regard thee for all this then if thou wert an Indian; except it be to puniſh thee the more, becauſe thy ſins have therein been greater, and more hainous: if ſuch pleas could have prevailed, who could have pleaded more then Shiloh? and Ieruſalem.

3. General Apoſtacy makes way for general calamity, learn this in Shiloh; the Prieſts violated Gods Ordinances, and the people they provoked him with their Idols, and then ſee the effects. 1 Sam. 4. 10, 11. Iſrael is ſmitten, 30000 ſlain, the Ark loſt, the Prieſts ſlain, read this alſo in Ieruſalem. 2 Chron. 36. 15, 16, &c. hence therefore what greater requeſt can we leave with God this day, than this, that he would prevent our general decay in grace, and to that end, that he would reſtore the fallen, prevent the backſliding, and ſettle hi… own, that mercy may be ſettled among us; pray for rulers in Church and Commonwealth, that they may do right, and give good examples, and for all the body of people, that ſin do not grow and encreaſe among them; if once we ſee a ſpirit of prevailing corruption ſpreading it ſelf among us, we may read leading ſymptomes of deſtruction & miſery, & therefore may be rouſed up to ply the throne of grace, that ſuch ſad cauſes may be p. 17removed, and ſo our eyes may not ſee the natural direfull effects that flow from them,

4. Lenetie in Rulers, brings ruine upon a people, whether in Common wealth or in Churches: Rulers may be good men in themſelves, ſo was Eli, but if they give way to ſinfull forbearance in the executing of Juſtice according to the will of God, they are not occaſions onelyonly, but leading cauſes to the undoing of a people, becauſe ſuch a ſpirit animates wicked ſpirits, and makes them bold to do perverſely upon preſumption of a pardon, or to be paſt by with ſome gentle reproof; God chargeth Shiloh's deſtruction upon Eli, who was Judg in Iſrael, and when his Sons the Prieſts did wickedly, he connives ſo far, as only to rebuke them, who being gotten beyond remorſe or ſenſe of reproof abuſed their Fathers patience, to add to their Rebellion; therefore muſt Shiloh be laid waſt.

Hence therefore, let this teach us to pray unto God, to put a Spirit into our Rulers, Zealous againſt Sin, eſpecially in theſe times of prevailing iniquity; and let us, in our place incourage them in ſo doing, by rejoycing in acts of Juſtice and ſeverity, againſt ſuch evils as grow and thrive among us: Pray that they may not reſpect perſons, nor encourage ſome in ſin, by ſparing others; eſpecially remembring, that as long as ſuch a ſpirit is in Rulers, what ever ſins there be in a people, there are ſtill ſome to ſtand in the Gap.

5. The greateſt Mercys abuſed by ſin, give God the higheſt provocation. God recounts what he had done for them, and what they had done againſt him, Iſrael ſinned greivouſly, after ſuch and ſuch favours, and when God heard this, when this was the report brought him of the improvement that they had made of all his mercyes, this brings them into abhorrence: and good reaſon there is for it, for every mercy is an obligation laid upon the creature to obedience; hence the greater the mercy is, the ſtronger tye lyes upon the creature; to ſin therefore againſt mercy, grace, and ſpeciall mercyes, is to break Gods ſtrong cord of Love, then which, what greater provocation can there be: Conſider David & Hanu…, 2 Sam. 10. Ingratitude in return for friendſhip, is the moſt hard to bear of any thing. Aske we then our own hearts, what uſe we have made of all thoſe great mercies which our God hath beſtowed upon us: great favours we have had, equal with thoſe he had ſhewed to his people at Shiloh; yea, if all things be conſidered, we may well ſay, Superiour unto them, in as much as the dayes of the Goſpel p. 18afford far greater light, then the dayes of the Law did; and have we remembred what God hath done for us? ſo as to make our returns unto him; hath he had his tribute of thankefull Obedience? have we lived up to our enjoyments? have we been ſingular in holineſs? as we have been ſingular in the means of holineſs; or have we not rather grown vain and looſe, and prophane? deſpiſing of the meanes, and hardening our hearts againſt the Counſels of God? if it be ſo with us, Go to Shiloh, and tremble.

6: A People forſaken of God are in the road way to all miſery: we read, God forſakes his Tent which was in Shiloh, and what follows, but ruine and waſte, and an univerſal deluge of deſtruction: all woes follow when he is gone, Hoſ. 9. 12. and reaſon there is for it, for his favour is the life of a people, his protection is their only defence; well may it therefore be ſaid of a people, deſerted by God, their rock hath ſold them into the hands of miſery: fear we therefore to provoak God to leave us. Conſider,

1. All our bleſſings are in his hand, he holds us at his diſpoſe, if any people in the World, then to be ſure we are at Gods proviſion, who have no ſtore but what his yearly bleſſing brings in unto us.

2. Sin will provoke him to leave us, for he is a God of purer eyes then to behold iniquity, i. e. with love, liking or approbation; his holineſs engageth him to manifeſt ſignal diſcoveries of the contrariety which he hath againſt ſin.

3. If when he repoves our ſins, we harden our ſelves in them, it is a ſure ſigne that he is forſakeing of us, Jer. 7. 28. Have we therefore given to God any provocation to unſettle himſelfe, an think of a removall away from us: Oh let our repentance fetch him back and ſettle him.

Laſtly. It is a fearfull thing to fall into the hands of the Living God: The Charracters of Gods wrath, & impreſſions of his Judgements remaining upon Shiloh, teach us this Leſſon: If God come once to abhorr a people for their ſins, and fall upon them in his Judgments; he meets them not as a man, but gives them a Divine ſtroak; if he be angry, his very countenance is terrible and amazing. Pſal. 18. 8 &c. Hab. 3. what is he then, when he poures out his diſpleaſure: Labour wee then from the example of Shiloh, to fear and dread provoaking the great God to wrath againſt us: what ever cauſes moving to this occaſion, are in Gods goodneſs removed away from us, yet the remembrance of our ſins is matter ſufficient to humble us before God this day; p. 19Better it is for us to bow our ſelves before him, leſt he break us in pieces: and therefore let it be our great endeavour to meet God in the way by Repentance, before he come home to us in wrath, and fall upon us in his ſore diſpleaſure; let that be the great practical leſſon that we learn at Shiloh. For motive:

1. Conſider, God will not bear with ſin, let him find it where he will: He is no reſpecter of perſons, circumciſed, or uncircumciſed, if uncircumciſed in heart: Jer 9. 25▪ 26. if he find it in Church, or Commonwealth, in Rulers, or Subjects; where he finds it, he will puniſh it.

2. God is yet willing to be met with Repentance, we have many ſigns and tokens of Gods deſire rather that we ſhould live then dye, hence hath he drawn out his long ſuffering to ſo long a thread as he hath done; by following with counſels, and piece-mealing out his judgments.

3 There is all Reaſon we ſhould acknowledge and repent, we are not able to give a good Reaſon, only we have ſinned againſt him, that was unreaſonable: Ier. 2 5. and if ſo, then needs muſt it be Rational, that we ſhould ſee the evil, and take the ſhame to our ſelves of ſuch unreaſonable doings.

4. If God once take us in hand, he will be known, and make us to know too, how ſad and miſerable a thing it is for us to …force him to cut us off, do we provoke him to jealouſie, do we not rather provoke our own fouls to ruine: Oh remember! remember! if we have made him our adverſary by ſin, he is yet in the way, though he may be coming in judgment, yet he waits to be gracious he hath waited long, turn not his patience into fury, why ſhould we be made like unto Shiloh: God is mercifull, true, but he is juſt too, and he can make his wrath known, ask Shiloh elſe, and they can tell you a ſad ſtory of it: Look on Shiloh, Look on Ieruſalem, look on the multitude of deſolate Churches, and take warning by theſe to fall down before God, to receive his reproofs; if you be wiſe, be wiſe for your ſelves; turn to him, for why ſhould ye dye?