Instructions for a Professing People in Times of Security and Degeneracy, Sermon 3

Instructions for a Professing People in Times of Security and Degeneracy · Sermon 3

p. 44ISAIAH 21. 11, 12.

11 The burden of Dumah. He calleth to me out of S…ir, Watchman, what of the night? watchman, what of the night?

12 The watchman ſaid, The morning cometh, and alſo the night: if ye will enquire, enquire ye: return, come.

TImes of publick Calamity, either felt, or juſtly feared, are trying Times; theſe do call in a ſolemn manner for Conſideration, and eſpecially to enquire into the Cauſes, and bethink of the ſad Events. This is New▪ Englands day, wherein God hath at leaſt taken the Rod into his hand, and is ſhewing ſome part of his ſeverity toward us; and though he mix it with much moderation, yet there is a great deal of bitterneſs in the Cup: 'tis time therefore humbly to enquire into the grounds, and conſider of the Conſequences of theſe Calamities. The Text before us may afford us ſomething by way of Inſtruction and Direction in this enquiry.

The words are a Propheſie againſt Dumah, delivered by way of Queſtion and Anſwer.

The Queſtion is propounded ver. 11.

The Anſwer is ſhort, full, and ſharp, ver. 12.

The meaning of the words take up as they come to be handled in particular.

The burden] i. e. A Propheſie containing Threatnings of Wrath, and Predictions of Miſery: an ordinary phraſe it is among the Prophets, to expreſs any Viſion of ſad conſequence. See Chap. 13. 1. and this Chapter, ver. 1, 13. and therefore the Prophet interprets the ſenſe of the word, ver. 2. An hard Viſion. See alſo 2 Kings 9 25. Jer. 23. 33. and elſwhere. Hence

Doct. The denunciations of Gods wrath againſt a ſinning people …s a Burden, a thing heavy and grievous. In divers conſiderations.

1. They are a burden to Gods Meſſengers; i. e. grievous and hard to them, their ſpirits are oppreſſed, and many times even overwhelmed within them, to fore-think of the meſſ…ge they have to deliver.

p. 45Se… ver. 3, 4. Chap 15. 5. & 16. 9. Jer. 48. 31, 32. & 4. 19, 20.

2. They are a burden to the People to whom they are ſent. This in two reſpects:

(1.) They are a burden of grief and ſorrow to the godly, who hear and fear, Hab. 3. 16.

(2.) Of indignation to the wicked, who cannot endure ſo much as to hear of them, the very Threatning is to them intolerable, Amos 7. 10. 2 Chron. 36. 16. Jer. 26. 8, 9.

3. In ſome ſenſe they are a burden to God, who ſpeaking after the manner of men, expreſſeth a rel…ing at the very mention of it, Hoſ. 11. 8. 9.

4. A burden in the Effects of them, or matter of Threatning contained in them, which is fore and heavy to bear: Context, ver. 2.

The Reaſons are:

1. Of the firſt; From the ſympathetical comp…ſſionateneſs of Gods Meſſengers towards their fellow-creatures, there is a Philanthropy, A love of man naturally in man, this is increaſed by grace: this we ſee eminent in Paul, Rom. 9. 1. and Moſes, Blot me rather out of thy book.

2. Of the ſecond; From the ſenſe of the ſeverity of Gods diſpleaſure in the godly, and hence it produceth ſorrow for their ſins.

(1.) It brings ſin to minde, which is the Cauſe, Pſal. 25. 17, 18.

(2.) The people of God know what a ſad thing it is to have to do with an angry God, Pſal. 76. 7.

3. Of the third; From the pride of heart which is in the wicked, Jer. 43. 2. they are too good to be reproved, will not hear by reaſon of the height of their ſpirits, think ſo well of themſelves, that they cannot believe that God is diſpleaſed at them.

4. Of the fourth; From the compaſſions of God towards poor ſinners, he herein diſcovers his merciful Nature, Hoſ. 11. 8.

5. Of the fifth; From the averſneſs of the nature of man from ſorrows and miſeries: they are againſt our nature, and therefore muſt needs be burdenſome; yea they are Puniſhments, and are therefore grievo…s.

Ʋſe I. See here a Reaſon why Gods Warnings▪ and Threatnings finde no more welcome, and why plain Preaching Miniſter… are hated: ſinning man is gotten above warning, though by our ſins we are pulli…g down Gods Judgements upon ou… heads, all this is nothing, but p. 46he that tells us plainly of them, and repreſents the anger of God before us for them, he is the troubler of Iſrael.

Ʋſe II. Learn hence to interpret the Threatnings of Judgement denounced by Gods Meſſengers in the beſt ſenſe, when they tell you of Gods wrath. Oh do not think they tell you as they would have it, or that they take any delight in bringing ſuch heavy tidings, but they muſt ſay as God commands them, Jer. 28. 6. they can be gladly content that the threatning may never be fulfilled.

Ʋſe III. Here is a mark to diſtinguiſh the people of God from hypocritical Profeſſors: when God tells us plainly of our ſins, and ſpeaks of his wrath, 'tis indeed a burden to all; but how? why, the wicked endeavour to throw it off themſelves, and caſt it upon Gods Miniſters, and violently to pull their ſhoulder from under it; but the people of God ſit down under it, and bear it patiently, yea take up a new burden of ſorrow for the ſin which hath procured it, Lam. 3. 27, 28, 39.

Ʋſe IV. Learn hence what uſe to make of the threatning of Gods Judgements, and Reproofs of your ſins, if it be a burden to hear of them, what then will it be to bear them? if you cannot endure to ſit quietly whiles you are told of them, how will you endure when God ſhall do according to the word of his Meſſengers? Let ſuch thoughts as theſe move you to prepare your ſelves, this uſe God would have theſe burdens attain, Amos 4. 1….

Of Dumah] i. e. Of the Land of Idumea, the place of the poſterity of Eſau, called Ed…m: theſe were, though of the poſterity of Abraham and Iſaac, yet a Nation rejected by God, and become an Heathen Nation; and yet God tells them aforehand what he intends againſt them, and condeſcends to give them a Warning to Repentance. Hence

Doct. God, though grievouſly provoked, yet ſeldome brings deſolating Judgements, before he gives warning. Edom, though out of Gods Covenant, ſhall never theleſs hear from God before they feel his wrath, and Babylon, and Arabia, and Tyre, &c. as we finde ſcattered in the Propheſies, how much more a people in Covenant with him.

Reaſ. 1. Becauſe this is the day of Gods forbearance, and therefore he will exalt it towards ſinners, and make them to taſte of it. It is the time wherein Juſtice is moderated by Mercy.

2. That ſinners may have an opportunity to repent: when God ſpeaks to them before he ſtrikes them, he puts a price into their hands, p. 47if they have but a heart to it; hence God calls them to it. Text looks on it as ſuch a ſeaſon, Rev. 2. 21.

3. To take off all excuſe in the day of Vengeance, that all mouthes may be ſtopt, ſinners ſhall have nothing to ſay for themſelves, as having been warned▪ they ſhall have no plea, ſhall not b… able to ſay, We never heard of it: no cloak ſhall be left them.

Ʋſe. This may be a Rule to teach us what uſe to make of thoſe manifold Warnings which God vouchſafes to afford unto us.

1. Hearken to his Warnings, hear his Threatnings, attend to them, and believe them.

Queſt. How doth God warn us?

Anſ. Firſt, By his Meſſengers, theſe are Ambaſſadors, to declare the minde and counſel of God, and proclaim his Judgements.

Obj. But Revelations ceaſe, how then can they give us a true account of the minde of God, and his purpoſes of bringing Judgements on us?

Anſ. God gives a greater portion of his Spirit to his Miniſters, then to others, and by that Spirit he extraordinarily

1. Stirs them up to a conſideration of his minde and counſels: he directs their thoughts that way.

2. Diſcovers to them the ſins of the times and places they live in, makes them to obſerve the frames and manners of the people he ſends them to.

3. Enables them to compare his ancient dealings with ſinners, in the ſeveral reſpects and circumſtances, and hence to draw concluſions, and hence verifies that promiſe, Amos 3. 7. Now theſe Concluſions are a ſure word of Propheſie: for

1. The Rule is ſtanding, Crying ſins are anſwered with certain Judgement. God is the ſame he was, his Holineſs and Juſtice remain inviolable, and unchangeable, and therefore ſinners have no hopes to eſcape, if they remain in their ſins.

2. Like ſins bring like Judgements; Sodoms ſins are followed with Sodems plagues; and therefore if our ſins anſwer former times, we may expect our ſufferings to be like theirs.

3. The Propheſies of the Prophets were cautioned with the condition of Repentance, either explicite, as appears by the invitations to repent annexed to their Threatnings frequently; or at leaſt implicite, Jer. 18. 7, &c. ſo are theirs.

Secondly, By his Providences: gathering of Clouds, and ſome p. 48drops of rain preſage a Sto…, Signs ſpeak, the Rod hath a voice in i…, and may be heard, though it be but ſhaken over us.

2. Let the Patience of God break our hearts, and …ead us to repentance, Rom. 2. 4. Remember, God might have ſtricken when he warned us; he might have made our plagues ſeven times heavier, when he did lay ſome gentler ſtroke upon us; he might have made haſte, begun, and made an end with us in one day, after he had ſo long in patience waited upon us.

3. Give credit to Gods Threatnings, do not think he is in jeſt, look at ſuch times wherein Ordinances and Providences concur in denouncing wrath againſt us, to be reall tokens of Divine Diſpleaſure, and to have a loud voice in them; and therefore let it teach us to meet God, and that without delay.

He calleth, &c.] Here is the queſtion or Introduction to the Propheſie.

He] i. e. Some Perſon, or Meſſenger.

Calleth] i. e. Comes to enquire.

To me] i. e. Iſaiah.

Out of Seir] Mount Seir lying in the Land of the Edomites, is taken for the whole Land of Idumea.

Watchman, what, &c.] By Watchman is meant the Prophet, theſe are called Watchmen by God, becauſe he ſets them to diſcern his wrath, and give warning to the people. The meaning or intent of the Queſtion is diverſly underſtood: I finde a twofold interpretation.

1. Some take it to be an expreſſion of the bitterneſs and anguiſh of the Edomites, concerning the future event of thoſe troubles which were beginning upon them: it ſeems War was threatned by the Aſſyrian; through which anguiſh they ſend to the Prophet, to know what was likely to enſue, what troubles they ſhould meet withall: for Night is here a Metaphor of the time of affliction, as it is often in Scripture, Iſa. 26. 9, &c. and then the ingemination of the Interrogatory, implies an earneſtneſs of deſire to be informed.

2. Others underſtand it to be ſpoken in a flouring way, and ſo they call the Prophet Watchman by way of deriſion; as if they ſhould ſay, Iſaiah, you pretend to be a Watchman, and have foretold much of the time of trouble and deſolation to come upon us, but we ſtill enjoy the morning of proſperity, we are a free people, and not in ſubjection; come, what do you ſay to it now? Either interpretation will ſtand with the Analogie of Faith: though I think the latter to be p. 49more ſuitable to the Anſwer given in the following verſe; in which ſenſe the doubling of the Queſtion is an aggravation of the ſcoff in a ſarcaſmous ſpeech.

From theſe words obſerve,

Doct. 1. Times of Calamity are fitly compared to the night ſeaſon.

There is much of Analogie in theſe.

1. In the night nothing can be diſtinguiſhed from the darkneſs, all things lye equally mantled under that black veil; hence the Grave it called A land of darkneſs, becauſe all meet equally, and indiſtinguiſhably there: in times of Calamity the affliction is univerſal, good and bad are not to be diſtinguiſhed by the outward face of Divine Providence, E…cleſ 9. 1.

2. The night is a joyleſs time, darkneſs and obſcurity …ide from us object of joy and mirth: in times of Calamity objects of joy are removed, theſe outward ſymptomes and expreſſions of delights and pleaſures are removed, Jer. 7. 34.

3. The night is full of terrour, the darkneſs hath a kinde of influence upon our fantaſie, leaving an impreſſion of ſtrange apprehenſions, and poſſ…ſſing us with fears. Calamitous times are fearful and terrible times, fill us with ſuſpitions, a man knows not whom to truſt, lives in a fearful expectation of ſudden miſeries to ſeize upon him.

4. The night is a ſolitary time, breaks up ſocieties, and ſcattereth them to their ſeverall Chambers, to feed upon their melancholick thoughts and fears. Troubleſome times bring places full of inhabitants to ſit ſolitary.

Ʋſe I. See here a Reaſon why the people of God ought to do their utmoſt to prevent the day of Calamity: though they ſhall get good by all Providences, yet no affliction is in it ſelf joyous, but grievous, and they ſhall finde a great deal of night, of trouble at ſuch a time. Hence wonder not to hear them ſo earneſt to deprecate that day, and labour ſo with God for a prevention of it. Chriſt himſelf, in whom was no ſin, begs again and again, if it be poſſible that the Cup might paſs away from him, how much more they that have ſin as well as ſorrow to grapple withall.

Ʋſe II. See here the Analogie between Sin and Sorrow, both are in Scripture called darkneſs: hence the puniſhment is ſuitable to the fault, God payes men in their own Coin; if men will hurry themſelves p. 50ſelves into the ſhades of ſin, God juſtly brings them into a land of darkneſs, and of the ſhadow of death.

Ʋſe III. This Conſideration may warn us to have a care how we provoke Gods Judgements againſt us, to bring wrath upon us; we may be bold and fearleſs while the day time laſts, and our Sun of proſperity ſhines upon us, but if we pull down Judgements upon our heads, we ſhall finde the night to be

1. Joyleſs, we ſhall ſee the difference between joy and ſorrow experimentally: when God ſhall have removed our comforts away from us, our peace, our outward ſupplies, all our precious things, we ſhall then feel what it is to be benighted.

2. Terrible, full of amazement. Ah! little do we know what the terrour of this night mean, to be oppreſſed with pining hunger, with pinching penury; to hear the cries of Children following us for bread, and none to give them; to hear the ſound of the Trumpet, and Alarm to War; to hear the cries of the wounded, and ſee the ſlain in our gates; to ſee the raging of Famine and Peſtilence, and natural affection changed into a Tyger-like Cruelty, tender-hearted Mothers ſhutting up their bowels of pity, and laying violent hands on the Children they have born; to go into Captivity, and ſerve an Enemy whoſe tender mercies are cruelty; to live in fear of every ſight, every noiſe, leſt it ſhould be ſome meſſenger of Death, or that which is worſe.

3. Solitary and loneſome, when you ſhall be made deſolate, and like Jo…, who was made a ſtranger to the wife of his boſome; and hence you ſhall have that which will fill head and heart full of perplexity: how careful then ſhould we be that we provoke not God againſt us, to bring darkneſs of adverſity upon us.

Doct. 2. 'Tis the guiſe and diſpoſition of the wicked, to deſpiſe and ſcoff at the Thre…tnings of Gods Judgement againſt them, eſpecially if God delay execution.

Thus the Edomites here, they had been threatned, but they yet were in peace, and though the Enemy was coming, they yet are ſecure. See alſo for this, Eccleſ. 8. 11. Ezek. 12. 22. Poor ſinning man, though he might reade the ſentence of death in himſelf, yet is not willing to believe any evil till he feels it. If God delay, his Meſſengers preſently are L…ars.

Reaſ. 1 From the natural ſecurity which poſſeſſeth the hearts of p. 51the unregenerate: ſinful man is naturally ſecure, which ſecurity ariſeth from

1. Their not ſeeing and being affected with their ſin, juſtly provoking of God, Mal. 2. 7. men grope in their darkneſs, and cannot ſee wherein they have done amiſs. Men, eſpecially if they have taken a form of godlineſs, and begin to be ſticklers in Religion, they obſerve not that they want the power, and having taken up a good apprehenſion of themſelves, the Word of Conviction paſſeth by as a thing in which they are not concerned. Hence they wonder that God ſhould have any thing againſt them, they cannot believe it, and ſo they d…ſpiſe, and make a mock of thoſe that tell them of Wrath againſt them.

2. Their miſinterpretation of Gods patient dealing with them: Natural men make a God to themſelves of their own Mindes, Pſal. 50. 21. if God delayes them, then preſently he approves of their wayes; at leaſt they muſt have him a God all of mercy, they exa…t his Com…ſſion to the injury and violation of his Holineſs and Juſtice; and ſo, what ſhould be a means of their Repentance, 2 Pet. 3. 9. is an occaſion of their hardning.

3. Their falſe hopes and promiſes of their eſcape, their Covenant… with Hell and Death, Iſa. 28. 17, 18. make all men (thriving in the wo…ld in a way of wickedneſs, and being rooted deep in their outward enjoyments) begin to account this a kinde of Deity to them, and hence build up their hopes and thoughts upon an unchangeable eſtate, Pſal. 49. 11. and hence can diſdain, and flout away the denunciation of a change.

Reaſ. 2. Becauſe their preſent proſperity ſo takes up their ſenſes, that they deſpiſe God, no wonder then if they ſcoff at his Threatnings. Pharaoh ſitting in the Pomp and Glory of the Crown of Egypt, demands, Who is the Lord? Natural men are ready to ſay (in times of proſperity) with Niobe,

Major ſum quam cui poſſit fortuna nocer….

I am greater then the hand of Providence can reach to do any injury to, and hence beat a Challenge to the Almighty, Job 21. 13, 14.

Ʋſe I. See here a Reaſon why Gods Meſſengers are ſo ſlighted by a ſecure and proſpering people: when they ſpeak of dayes of wrath, men do not believe them, their Preaching is accounted as falſe tales & vain ſtories; why, men live at …aſe, and therefore they are accounted p. 52fools that ſpeak of a ſtorm, and are made a May-game of, as they do here of the Prophet: and no wonder, for they do ſo by God himſelf; I ſpake to thee in thy proſperity, and thou wouldeſt not hear. Men are ſhort ſighted, though they can diſcern the ſigns of Heaven, yet they are not willing to ſee any thing of the ſigns of Divine Diſpleaſure, and if they ſee nothing, they will believe nothing, yea though they do ſee they are not willing to believe.

Ʋſe II. To convince us of, and humble us for even this very ſin before God this day. God hath given New-England many dayes of proſperity, it hath been day with us a long time, but mean-while ſin hath been growing upon us, and increaſing, and Gods Meſſengers have dealt faithfully with us, and told us of it, and warned us by the clear demonſtrations of the Word of God, that Judgements hang over our heads, but have not theſe Admonitions been deſpiſed and mocked by us?

Queſt. You will ſay, How?

Anſ. 1. Some have mocked them in plain terms, we have not been clear of this brazen-faced impudence, ſome to flout at the Warnings of God, yea to hate thoſe that have been moſt ſerious in reproving our ſins, eſpecially that have pointed them out.

2. Others have not believed, and thoſe not a few neither, but the …oſt: we may almoſt uſe the Prophets demand, Iſa. 53. 1.

3. Have not theſe Warnings been practically ſlighted and diſregarded?

1. How few hearts have been affected? and not to be affected, is a degree of mocking: how few melting hearts? how few that hea… and fear? how few tremblers at the Word of God? or that with old Eli, ſit by the way, trembling for the Ark of God? We can ſit under the Convictions of the Word, and no whit convinced; little remorſe when theſe burdens are laid upon us, and we go away and wipe our mouthes, and ſay, What have I done? We (like deaf men) ſtartle not when the Trumpet ſounds, becauſe we will not hear it.

2. What little care is there to return and meet God by repentance, and what is this better then to ſlight and mock God?

Obj. But many dayes of Humiliation have been kept?

Anſ. True; and to what purpoſe?

1. Where is the Reformation that hath followed? in Iſa. 58. the … owns that onelyonly as a true Faſt, which is a day of Reformation… p. 53but what hath been amended? if we were amiſs before, we are ſo ſtill, notwithſtanding all that is made to appear to the view of the world: and this is a manifeſt mockery.

2. Have we not kept dayes to encourage our ſelves to ſin more boldly upon a new ſcore, with the Whore in Prov. 7. 14, 15? thought to have cleared all old ſcores with God by an overly Confeſſion, that ſo we might more ſecurely run into new arrerages: and is not this a great mockery, to think to pay God with ſuch counterfei… Coin? What have we to do then, but to confeſs and bewail this ſin be ore… God, and labour to amend it? For Motive: Conſider,

1. God will make you to know who ſent theſe Meſſengers; that it was not of their own heads, nor on their own errands, that his Miniſters came to you, but that it was from him, Ezek. 25. and that you have not ſcoffed and neglected them, but God himſelf: you ſhall ſee this.

2. Gods patience hath a bounded time, Hab. 2. 3. God may delay long, he will not do ſo alwayes; know it, he is juſt as well as mercifull: God will take a ſeaſon, finde out a fit opportunity to be known in his Judgements upon thoſe who deſpiſe his patience, and reject his counſels and fore-warnings, he will not ſtrive alwayes with man, who is fleſh, Gen. 6. 3.

3. Such a ſpirit will provoke God to make haſte, Ezek. 12. 23. if God ſend, yea riſe up early and ſend, and ſo far condeſcend to a rebellious people, as to ſend Meſſenger after Meſſenger, and Meſſage upon Meſſage, and theſe mocked and deſpiſed, that news quickly comes there is no remedy, 2 Chron. 36. 16. this ripens men apace for deſtruction▪

4. Such a ſpirit is an immediate fore-runner of ſwift Calamity, 1 Theſſ. 5. 1—No ſurer and more infallible token of great Calamities to be haſtning upon a people then this, when God tells them of trouble and calamity, they cry Peace, Peace, and lay themſelves down (in deſpight of all Counſels and Warnings) upon the bed of Security, and take their eaſe in ſin without remorſe. Let us then be deeply affected with this evil, as knowing that there is nothing whereby we have more grievouſly provoked God, and vexed his Spirit, then by this: lye low before him in the ſenſe of it, it may be he will pardon and forgive it.

Doct. 3. It is no ſure ſign of a ſincere heart, in times wherein Gods Judgements are felt … … to b… … about them.

p. 54You ſee Edom here makes a great do of Enquiry: there is an hypocritical and falſe, and there is a ſincere and true Enquiry made about divine D…ſpenſations, and the one apparently, and to the view of the world, may be as earneſtly preſſed as the other.

Reaſ. 1. Becauſe there are other things which may excite ſuch an Enquiry, beſides the fear of God; viz.

1. A natural fear, which may be ſtirred up at the firſt hearing of Threatnings, and diſcovery of tokens preſaging Calamity; the ſight of diſmall Clouds, and the noiſe of ſome terrible Thunder-cracks, do at the firſt carry a kinde of conſternation along with them: and this makes men, till by degrees they outgrow their affrightment, to be very ſedulous to know what theſe things mean.

2. A naturally buſie talkative ſpirit, that loves to be buſie, talking and diſcourſing, many affect to be in diſcourſe, and hence they enquire that they may have ſomething to ſpend time in diſcourſe.

3. A deſire to be thought wiſe, diſcerning and prudent, hence men will enquire for light: we love to have the eſteem for prudence and diſcretion, to be accounted men of diſcerning ſpirits, that obſerve and know the times, and hence take ſome pains in ſearching.

4. An irohicall and flo…ting ſpirit: ſuch this ſeems to be in the Text, not that we have any true deſire to know any thing, but in diſdain of Gods Miniſters: we enquire of them as for knowledge, but in the mean-while look upon them to have no more knowledge of the minde and counſel of God then our ſelves: with this ſpirit thoſe proud men ſeem to have come to enquire of the Prophet, Jer. 43.

Reaſ. 2. Becauſe there are other ends of ſuch Enquiry, beſides ſuch as accompany ſincerity; viz.

1. A bare deſire of external knowledge and diſcourſe: there is ſeated in man a great natural deſire of the knowledge of the Nature of things, and that eſpecially of future Contingencies; hence men take a great deal of pains, and buſie themſelves much in ſeeking to know ſuch things, when it is to no other end but to know.

2. An intent to cavill at Gods diſpenſations, Iſa. 58. 2. Some enquire to no other end, but that they may pick a quarrel with Divine Providence, and charge the wayes of God with injuſtice, as if they were wiſer then God, as if he did not Rule the World by an equall Law.

Ʋſe 1. For Tryall: there is much talk now a-dayes amongſt us, p. 55about the Judgements of God, and thoſe awfull Providences that are rolling over our heads: there is a great Enquiry made, but let us not think or conclude our ſelves ever the better, becauſe we are among the number of thoſe who are poſſibly the moſt forward upon this account, but examine our ſelves whether we do it in ſincerity or in hypocrifie.

Signs of hypocriticall Enquiry.

1. When we enquire more after the Events of Calamity, then the Cauſes procuring of it: thus thoſe Idumeans, What of the night? i. e. What is like to come upon us? So there is much enquiry, what the iſſue of theſe rolling Providences is like to be; what things are like to come to: but there are few ſay, What have I done? wherein is the Lords anger incenſed, &c? this ſhews we are more afraid of ſorrow then ſin, when we look ſo much at the Rod, and not at the hand which wieldeth it: This argues a ſpirit of hypocriſie; for we neglect our work, which is to ſearch and try our hearts, and meddle with Gods work, whoſe Soveraignty it is to rule and order the affairs of the whole World at his own pleaſure.

2. When we enquire more after Natural then Spiritual Cauſes: we are very inquiſitive to know what may be the Natural Cauſe of theſe Blaſtings which have for many years diminiſhed and corrupted the beſt of our Grain; and hence, many projective endeavours in vain attempted to prevent it, by a ſeeking to remove that Cauſe, which we are to this day baffled in, and as far off to ſeek as ever: but the Cauſes Spiritual (which are more manifeſt, and eaſie to be diſcovered) are ſlightly ſought after, and ſo but little endeavour to remove them, hence no wonder that the Effect remains, we enquire in hypocriſie.

3. When we enquire, but 'tis without any deſire or willingneſs to ſee the true Reaſon or Cauſes, or b… convinced of them, we enquire with a kinde of fore-ſtalled and prejudicate ſpirit; we have taken up already what our determination is and muſt be: hence this it is, and no other thing, hence we arm our ſelves with a reſolution to outſtand all Conviction, and ſo lay a block in the way to prevent any efficacious meeting God i… ſuch a way as might remove his hand off from us, and prevent the proceſs of more and worſe miſeries.

4. When we enquire, but never intend to reform: this was the enquiry of th…ſe, Jer. 43. thei… promiſes were indeed fair, but when the Prophet had gone to God and enqui…ed for them, and throught p. 56them …ord back again, now they diſcover their hypocritical heart, Chap▪ 44. 16. they would make a formal kinde of proceſs, as if they had been deſirous of Gods counſel to direct them; and had the Anſwer been to their mindes, what godly men might they have pa… for: Hath God told us nothing? have not his Meſſengers pointed a…ſomething? ha…e not the very Providences themſelves given light to our enquiry? but all this while, where is the amendment? who turns from his evil way to the Lord?

5. When we enquire, but not of Gods Watchmen: times have been when they have been eſteemed, and looked upon as Watchmen indeed, who were beſt able to inform us in the Counſels of God; but now who more blinde then they in our practical judgement? a prejudicial eye is caſt upon them, and they laid by as uſeleſs. Oh how is the cavilling of an Anabaptiſtical and cenſorious ſpirit (who can ſpit his venom in the face of Magiſtracy and Miniſtry, and make theſe the Cauſes of all our Trouble) ſet by among many? whiles the faithful Warnings of Gods Servants are contemned.

6. When poſſibly we enquire of them, but with a ſlighty and difdainful ſpirit: Oh how many go with their nice Queries to their Miniſters, when they deſpiſe them in their hearts? and either lay ſnares for them, as they dealt by Chriſt himſelf, Is it lawful to pay tribute, &c? or at leaſt do not go to them as ſuch whom they do indeed look upon and eſteem to be ſent of God, and therefore may hopefully expect to receive better information from them, then from others; hence they little regard, and leſs do they practice.

7. When we enquire, but we are not willing the Cauſe ſhould be in our ſelves, but in others: and hence though we enquire with ſome earneſtneſs, yet if the Anſwer (though true) touch us, and our Corruptions, we cannot bear it; this ſhews that we enquire with a cenſorious (which is an hypocritical) ſpirit: … regard not how much blame be laid upon others, but are willing to take none of the blame and ſhame of the ſin to our ſelves; and therefore come not up to this, which is the onelyonly ſincere firſt Enquiry, What have I done?

Ʋſe II. To humble us for our hypocriſie upon this account: and how much cauſe the beſt of us may have to take the ſhame of this ſin upon us before God this day, if we did ſeriouſly enquire, we might in ſome meaſure diſcover: let us then bewail it ſeriouſly. For Motive: Conſider,

p. 571. It is no light matter to mock God; ſo we do in every act of hypocriſie: God is not mocked, ſaith the Apoſtle; i. e. he will not be put off with, nor will he put up our mockeries.

2. God and your ſin will finde you out: God diſcerns the heart, and therefore it is no mocking of him; he is a jealous God, and therefore he will make you to know how ill he takes it, he will ſmoke againſt your beſt ſervices, that you may underſtand your hypocriſie is obſerved by him, Iſa. 58. 1—

Thus much of the Queſtion of the Idumeans.

The Anſwer of the Prophet follows. The Anſwer is ſhort and full.

The Watchman… i. e. the Prophet Iſaiah. Iſaiah owns his Office, though they put it upon him as a ſcoff and mockery, but he is not aſhamed of it in the leaſt. Hence

Doct. The Miniſters of God are not aſhamed of their Office, though the world ſeem to deſpiſe and flout at it. Let the men of the world think never ſo undervaluingly of the Place and Work they are in, they yet prize and eſteem it.

Reaſ. 1. Becauſe it is an Office inſtituted by God, and therefore will be defended, and vindicated by him: he owns them, though the world deſpiſe them, and he will take upon him to plead the Cauſe of his deſpiſed Miniſters.

Reaſ. 2. Becauſe it is a high and honourable Office, though deſpiſed: let the world look upon it with an eye of diſdain, yet it is in it ſelf a dignity, an honour: Miniſters are Ambaſſadors from God to men, 2 Cor. 5. 20. now the Majeſty of the Prince is repreſented in the Ambaſſador, God looks that part of his own honour is engraven upon this Office, Miniſters therefore have no reaſon to be diſcouraged by the contumelies of the world.

Reaſ. 3. Becauſe it is a Work which is accompanied with the glorious power of God, and made a means of the Salvation of Gods Elect: this is Pauls reaſon why he is not aſhamed of the Goſpel, Rom. 1. 16. When they ſee God putting forth his p…wer, and making the ſtouteſt ſinners fall (like the walls of Jericho) at the ſounding of the Preaching of the Goſpel, and many ſouls by their Miniſtry brought effectually home to God, this is enough to make them diſdain the ſlanders and revilings of men, and glory in their Miniſtry.

Reaſ. 4. Becauſe its reward is with God: Miniſters look not for, nor would be ſatisfied with an earthly reward; their praiſe is of God, and p. 58not of men: he hath promiſed they ſhall not loſe their reward, and they dare truſt him, and can chearfully endure, and meet with all that reviling and contempt which wicked men delight to be venting againſt them: the Crown will more then pay for all.

Ʋſe. Learn hence to have a care that you contemn not Gods Miniſters, and above all the Office of the Miniſtry: doubtleſs the low eſteem of this great Work appearing by too many evident ſymptomes, is one thing for which God is now pleading with us, and therefore ſeaſonable at this time to be hinted to us. Oh beware of this ſin. Conſider,

1. If we deſpiſe them, we deſpiſe God, Luke 10. 1…. the Prince accounts all the affronts and indignities offered to his Ambaſſadors, to bear a proper reſpect to himſelf; and do you then think that God will hear it? Moſes may hold his peace, Gods Miniſters may pity and pray for you, yea will; but God will not ſuffer his own glory thus to be trampled upon, nor his Servants thus to be abuſed.

2. If we contemn them, and receive not their Miniſtry, it is the ready way to be given up by God to a ſpirit of deluſion, 2 Theſſ. 2. 10. Obſerve it, and you ſhall ſee, this hath been the door out of which ſo many have gone away into thoſe giddy diſtempers which they are now infected withall, even thoſe many Enthuſiaſms of the Devil; an underva…uing of the Miniſtry, an elevating and ſetting up private gifts, &c. which hath led men by degrees to thoſe great Apoſtacies, whereby their light (which would have ſhone clearly in its proper Orb) hath ſpent it ſelf in a blaze, and gone out in a ſtink…ng ſnuff.

The Watchman ſaid] i. e. from God, and by his direction, we here ſee the Prophet gives them a ſerious Anſwer. Hence

Doct. What-ever end a people have in enquiring, it is the duty of Gods Miniſters faithfully to anſwer them according to the minde and counſel of God. See Jer. 42. 19, 20. the people they diſſembled, but Jeremiah tells them the truth.

Reaſ. 1. From the nature of their Office, which is to be Watchmen, which depends not upon the acceptance, or not acceptance of their Meſſage, but is an abſolute duty, whoſe neglect cannot be diſpenſed withall: whether they will hear or no, Ezekiel muſt diſcharge his Office, Chap. 2. 7. yea, it lyes ſo upon him, as the neglect of it brings him under the dreadfull menaces of Gods wrath, Chap. 2. 18. he breaks his charge if he neglect it, yea and hazards the undoing of p. 59thoſe for whom he is ſet up to be a Watchman.

Reaſ. 2. Becauſe God will have a rebellious people left inexcuſeable, Ezek. 2. 5. though the prime end, and natural tendency of the Miniſtry, be for the Converſion and good of the people to whom they are ſent, yet God in juſt judgement will ſometimes have it to be to increaſe their Condemnation, and to make their miſery more dreadful: Line upon line, &c. is ſometimes given to make a people ſtumble and fall, Iſa. 28. 13. all this is for Gods glory, the ſhine of the glory of his Juſtice, when he ſhall come to recover the honour of his deſpiſed Counſels and Warnings, and plead with a people for their wretched and inexcuſable violation of both Covenants.

Ʋſe I. See here a reaſon why Gods faithful Miniſters uſe ſo little humane policy in the execution of their Place and Office: ſhould they connive at our ſins, …ew pillows under our elbows, fawn upon us, or at the leaſt ſpeak in the dark and aloof off, they were moſt likely, in an eye of humane Reaſon, to live more quietly, and leſs hated: he is ready to be accounted our enemy who tells us the truth. How eaſily might they accommodate themſelves to humane affections, but they dare not do it, but ſpeak plain; not becauſe they are ignorant of the probability of what entertainment they are like to meet withall, but becauſe they dare not to be falſe to the charge and truſt which God hath laid upon them. I confeſs, concerning ſome things there may be an indiſcreet zeal, in theſe there is a time to hold one's peace; but in the diſcovery of the Counſels of God, and laying open crying ſins, &c. it's not the fear or favour of man, but the awful command of God, which muſt be, and is, the Rule of the ſerious Miniſter, who being ſent from God, muſt deliver his Embaſſie.

Ʋſe II. Learn hence how faithful God is to us, how unfaithful ſoever we be to him, and to our own ſouls: might we have our own deſires, we would hear nothing elſe but ſoothing and pleaſant words; he that preacheth ſin and wrath, is a Legalliſt, a Micaiah, he never ſpeaks good to us; thus would we go ſleeping and ſecure to Hell, run our ſelves jocundly into all miſery, ſuch enemies are we to our own ſouls: but how faithful is God, who ſeeing us falling into the ſeas of wrath, ſends to awaken us out of our ſleep, to tell us of our evil wayes, and to reclaim, and bring us back. That God hath ordained and ſet up the Office of the Miniſtry under that ſolemn and dreadful charge, As they will anſwer it in the great day, If they will not bring p. 60the guilt of the blood of ſouls upon their own heads, to tell ſinners of their wayes, and give them ſeaſonable and conſtant warning; herein is the Faithfulneſs of God, and his great Goodneſs wondrouſly exalted.

Ʋſe III. Learn hence to account a plain-dealing Miniſtry to be of God, however they croſs our corruptions: if any in the world are indeed ſent of God to us, then ſurely thoſe, who laying aſide all ſelfends and worldly intereſts, lay themſelves open to the hatred and perſecution of the world, hazard to loſe our love and good will, to be evil ſpoken of, to ſuffer want, and hard uſage among us, rath then be ſilent in an evil day; rather then hold their peace, and let us alone in our ſins, or palliate and diſſemble with us in the Cauſe of God and our own ſouls. Pray to God that you may alwayes have and enjoy ſuch Miniſters, and that he would put this Spirit into his Ambaſſadors.

The morning cometh, and alſo the night] Here the Prophet anſwers them according to their particular enquiry about the ſucceſs. In which obſerve

1. A Conceſſion; The morning cometh: It is true indeed, you do for the preſent enjoy a ſeaſon of proſperity, though evil have been denounced againſt you; and it cometh ſtill, i. e. you have ſtill a ſhort ſeaſon behinde of day.

2. A Warning; and alſo the night: i. e. as you have your morning, ſo aſſure your ſelves you ſhall have your night; think not, nor deceive your ſelves into ſuch a fooliſh hope, as to promiſe your ſelves you ſhall never ſee adverſity, becauſe you now live at eaſe and proſper.

3. The words carry in them the face of an Argument: he compares their condition to a Natural day, in which there are two conſtituting parts, viz. Day and Night, light and darkneſs, which naturally follow one upon another: the day of the people of God uſually (as the Natural day) begins with darkneſs, and ends in light; the wickeds day begins with morning, but ſhall end with night. Hence if they look for night to follow the cleareſt day▪ why do they dream as if ſorrow could not come in the room of their preſent pleaſure and delight? Hence

Doct. 1. God may afford a ſinning people; a people deſigned for wrath, a long morning of proſperity. Edoms Morning cometh, endureth a great while: God thus ſpared the Am…rites an hundred and fourty p. 61years, bare with the old World an hundred and twenty.

Reaſ. 1. Becauſe this is the day of Gods forbearance: God is perfectly juſt, and he ſhall be known to be ſo in the day of vengeance, when the great Aſſizes ſhall be ſet, and he ſhall render unto every one according to their works; but mean while he hath a day of mercy, wherein (without any infringement to his Juſtice and Holineſs) he moderates the Sentence paſt upon ſinners, and delayes the fu…l execution of it, mean-while conferring much of his goodneſs upon them. Now the ſeaſon of the ſhine of this Attribute of Mercy, appearing in his Clemency and Benignity, is properly here in this world: God will have the glory of all his Attributes ſhine out and appear in his Efficiency; now there is no room for, nor knowledge of his Patience, Long-ſufferance, and Goodneſs in Hell, where the Cup of Wrath is without mixture: God therefore now makes it appear in the veſſels of wrath fitted to deſtruction, Rom. 9. 22.

Reaſ. 2. Becauſe God hath in his Decrees, not onelyonly laid men out for puniſhment, but for their meaſure and degrees of puniſhment, which they come to by the height of their ſin, and by the number of Mercies abuſed: this is an awful, but an undeniable Truth, That God hath not onelyonly deſigned ſuch ſinners to deſtruction, but hath allotted them their place in Hell; Judas is gone to his place: there is a Hell more and leſs tolerable, Mat. 11. 15. as alſo that men come to this, by their abuſing and miſimproving of mercies, Rom. 2. 5. hence therefore ſinners muſt have ſuch a time of Patience, ſo many Mercies, &c. beyond which, as they ſhall not be ſpared, ſo before which they ſhall not be diſturbed, but ſet alone till their meaſure be fulfilled; till they are ripe, and fully fitted to deſtruction, Gen. 15. 16.

Ʋſe I. Learn hence, that outward proſperity is no ſure token of Gods ſpecial favour, Eccleſ. 9. 2. a perſon or people may have and enjoy the worlds abundance, and over flow in the outward things of this life, and yet be the hated of God, ſuch whom God tu…ns like Oxen into a rich Paſture, where they may be fa…ed up for the ſ…ughterhouſe of Hell: reckon not therefore upon this. Have any of you eſcaped the common Calamities which God hath b…en b…i…ging upon this Land? do not ſooth up your ſelves with this, and pleaſe your ſelves into an opinion that God loves you ever the better; a dear childe of God may be under the moſt ſever chaſtenings, … thou that art not chaſtiſed mayeſt be a ba…tard.

p. 62Ʋſe II. This may call us all to a ſerious and ſolemn Examination of our ſelves, what uſe we have made of thoſe many dayes of proſperity which we have had: it is not enough that we have had them, but how have we improved them. Know it, the day of Reckoning is coming, and then an account will be taken, when the more any have received, the more they will have to anſwer for. We have been a people wonderfully favoured by the Lord, but let not this make us ſecure; who knows but we have turned Gods great Mercies into great Curſes by abuſing of them: 'tis time then (now God is coming to recover his Mercies out of our hands) to ask our own hearts, whether we have not highly abuſed, yea ſo that if Repentance prevent not, to our final deſtruction.

Doct. 2. A people in the very height of outward proſperity, may be very near to ruine and deſtruction. The Prophet ſpeaks here quick, as of ſudden Changes, The morning comes, alſo the night; intimating, as if there ſhould be no long diſtance between their morning and night, as if it ſhould be a ſhort morning, a day ſoon changed into night. You remember how it was with the Old World, and with Sodom, who were taken in the height of their pleaſures, in the top of their proſperity, and ſuddenly brought to a final end, and fearful deſolation; and our Saviour Chriſt ſpeaks of ſuch times in the dayes of the Goſpel, Luke 17. 26, &c.

Reaſ. 1. Becauſe ſuch dayes ripen men faſter for deſtruction, Rom. 9. 22. the more men have, and abuſe, the deeper they run into Gods debt-book, the larger accounts they have: the better the Paſture is, the ſooner the Ox is fat; now you know the Ox is not taken from his Paſture, till ſuch time as the day of ſlaughter comes, hence God takes men in their height, and makes them come down wonderfully.

Reaſ. 2. From the nature of Patience, which as it can bear and endure a great deal, and a long while, ſo when it once comes to be worn out, and provoked, breaks forth into a moſt ſudden and di…eful flame: Laeſa patientia fit furor; Jer. 4. 4. That anger which is not ſuddenly and ſpeedily ſtirred up, when kindled is moſt furious and unappeaſeable.

Reaſ. 3. From the nature of ſin, which the more goodneſs of God it enjoyes, the more it heightens it ſelf into boldneſs and violence: Sodoms fulneſs (which called to glorifie God) was an occaſion of the crying ſins that were among them; hence they pull down wrath, and there is no remedy.

p. 63Ʋſe. This may convince us of a great deal of the Goodneſs and rich Mercy of God expreſſed to us-ward in this very thing, in that he hath not brought our Calamity and Deſolation on us all at once, but hath come by degrees, he hath not dealt with us as with Sodom, whoſe deſolation came in a day, ſudden as a Whirlwind; whoſe morning was fair and clear, who ſaw the Sun ſhine upon them, the ſame day wherein they were overwhelmed with a ſtorm of Fire and Brimſtone. Our Sun hath been obſcured, our day brought to the twilight, before ſudden and thick darkneſs: theſe are tokens of Gods long ſuffering and great favour towards us; hereby God gives us further warning, and more ſpace to repent. Oh let us then make this uſe of it; God ſhews by this that he is willing to be ſtopt in his way, to accept the ſ…c…ifices of an humble ſpirit.

Doct 3. God would have us in the Morning to think of Night. Whiles times of peace and plenty continue, God would that we bethink our ſelves of a change, Eccleſ. 11. 8. God would have theſe Edomites to conſider that Night would come after their Morning was over.

Reaſ. From the ſutableneſs and ſeaſonableneſs of theſe thoughts at ſuch a time.

1. The ſerious conſideration of it may be a means to prevent it: by removing the Cauſe, the Effect ceaſeth, God brings ſorrow for ſin, Repentance ſtops him in his courſe, and brings back his favour. A wiſe and holy improvement of the day of Gods goodneſs and favour, cauſeth the Sun to ſtand ſtill in our Firmament, and the day of proſperity to laſt: but the ſinful abuſe of it haſtens the ſetting of our Sun, and coming of the black and dark night; now to think of this beforehand, affords us a ſolemn and awakening Motive carefully to improve our time of viſitation, whereby we may enjoy a bleſſed lengthening out of our tranquillity.

2. The due improving of theſe thoughts may be a means to fit us for the Night: Fore-warned (as we ſay) and fore-armed; the expectation of ſtorms and tempeſts, drives perſons to ſeek a ſeaſonable ſhelter and hiding-place from the wind and rain: this makes ſerious ſouls prepare to meet with their God. They that never think nor conſider o… a change, never think of being emptied from veſſel to veſſel, are like fiſhes taken in …n evil …, are horribly unprepared; but the ſerious expectation of dayes of Calamity, will drive us (if any thing) to make our peace with God, to take up our ſh…er under the wings of the p. 64Lord Jeſus Chriſt, that the evil of theſe evils overtake us not.

3. Theſe thoughts will make us wiſe to improve our morning to the beſt advantage: when we ſee night coming, and a great deal before us to do, this doubles our diligence, whiles many times we idle away much of the day, as long as we think it a great while to night; as long as we apprehend the Sun to be in its height, we ſleep, but when it is near ſetting, then we redeem the time. Oh how laborious Chriſtians ſhould we be, how ſedulous in the work of God, if we did but carry along with us in our mindes the thoughts of the evil day, did we but with a cautious expectation every day look for a change!

Ʋſe I. See here how grievouſly they provoke God, who in the day of their proſperity minde nothing but their eaſe and pleaſure▪ Amos 6. 1—it is an iniquity which God cannot bear, as follows in the ſequel: it is a note of a wicked man, when he enjoyes the favour of God, to do nothing but ſpend his dayes in mirth; there are the afflictions of Joſeph to minde, yea alſo and our own change to minde: what was the ground of Jeruſal…ms deſtruction but this? Lam. 1. 9.

Ʋſe II. This may be for Direction to us, what uſe to make of the conſideration and fore-thoughts of the night of Trouble, in a few things:

Firſt, Conſider what juſt reaſon we have to expect a night, a change, more ſorrows ſtill; viz.

1. The grievous loſs of precious time in the beſt. Oh how much of our time here have we waſted away, aliud agendo, in that which profits not. None in the world ever enjoyed a happier advantage to ſerv… God in, then we have done for ſo long a ſeaſon in this Wilderneſs, wherein we have enjoyed peace, and the liberties of the Goſpel, liberty to be as good as we will, and all encouragements to ſerve God; but oh how much have we been waſting away unprofitably, in Contentions, and buſie Wranglings about matters of an inferious conſideration, about our worldly Cares and Perplexities, &c. We have uſed but little care to redeem thoſe precious hours from thoſe encomp…ſſing vanities which beſet us.

2. Hainous provocations of Gods wrath in many, which may make God ſay of us as of Iſrael, that we preſs him as a Cart is preſſed with the ſh…aves. Oh how many crying ſins have been …ound among us? Should God come and plead with us, (and indeed ſo he doth, and hath p. 65been pleading with us a great while) and reade over to u… … Bill o… our ſeveral Items, how few need he leave out of thoſe drawn up againſt Jeruſalem, in that heavy Accuſation recorded Ezek. 22. 14. I need not mention in particular, Crying ſins have been found, and are prevailing, and ſhall not God viſit for theſe things? will he not be avenged on ſuch a people, who promiſed, and gave him hopes of … ter things?

Secondly, Conſider what Warnings God hath given us.

1. In the Miniſtry: Hath it not been the voice of God in the mo…th of all his Prophets, hath there not been a full and univerſal conſent of all Gods Meſſengers, that God hath a Contr…verſie with … people, and cannot be ſilent? How long hath this been a Concluſion, and they have been faithful to diſcharge their duty, and acquit their Conſciences on this account by declaring it: this we have heard often proclaimed, and by ſound demonſtration cleared t… us, but we have made too light of that, Miniſters muſt ſay ſomething to keep up their credit, and keep the people in awe. And therefore

2. God hath warned us in his Providences, that ſo he might make us believe his Word in the mouth of his Meſſengers: and that no… only by many Signs and Prognoſticks, uſual for erunners of calamitous times, but alſo by the Vaunt-C…rriers of his Army of Judgements▪ beginnings of ſorrows; many have been the ſad and awakening Providences of theſe latter years, he is a ſtranger in our Iſrael who is unacquainted therewithall. If we will not credit the Word, y… let us believe the Rod; if in the Morning we have been eaſily del…ed into falſe and vain hopes, to think it would never be Night, yet one would think, when the Sun ſeems to be ſetting in our Horizon, and the dus… of the Evening is coming upon us, we ſhould now be ready to give credit to it, unleſs we are fallen into a Lethargi…, and dead ſleep o… Security.

3. Now let us bethink our ſelves how it may be prevented: to what …nd ſhould we be warned, but that we might endeavour to preven… and eſcape the drinking the dregs of this Cup, whereof we have been already made to ſip?

1. Believe that God is yet willing to be ſtop…, he ſhews how un… be is to afflict, and therefore is ready to be ſtayed. God loves to be hindred in theſe proceedings, he himſelf looks to ſee if there be any to ſtand in the gap, and make up the brea…h, and he is gri…ved when p. 66…e …an finde none: this is encouragement; The God of Iſrael is a mercif… God, and will be ready to ex…end that mercy to us, notwithſtanding any advantage he hath in his hand againſt us: he therefore (when in the midſt of Judgements) ſwears, that he delights not in the ſinners death, and calls upon them to return to him, Ez…k. 36 11.

2. Improve the means of prevention that are appointed by God: as there is a poſſibility of ſtopping the proceſs of Gods wrath, ſo there is but one onelyonly way whereby it can be done, and that is by returning by a thorow Repentance, by a confeſſing and forſaking thoſe ſins that pull down wrath; we muſt confeſs, that he may be acknowledged Juſt▪ we muſt forſake, becauſe the Cauſe muſt be taken away before the Effect ceaſe.

4. Prepare that if the Night come you may make advantage of it for your good: though the Night hath many ſad diſadvantages, yet it hath its advantages too; though it pay the ſluggard with ſhame, yet to him that hath done his work, 'tis ſweet, and helps his reſt: if it finde you in a way of righteouſneſs, it can do you no hurt, it ſhall do you a great deal of good. Oh prepare, get your ſins p…rdoned and done away, if the guilt of theſe remain, they will interpoſe as a thick and diſmall Cloud, between the light of Gods countenance and your ſouls, then it will be a black and dark night indeed: get into Chriſt, make him your ſhelter and rock, he is a ſure refuge, and the tempeſt cannot break through him to do you any harm, though it ſhould bear down, and waſh away the …lay houſe of your earthly tabernacle, yet it cannot keep you from, but will haſten you to a more ſpeedy poſſeſſion of your Eternal Manſion, your houſe of reſt, whoſe builder and maker is God.

If ye will enquire, enquire ye:] The Prophet having anſwered their Queſtion about the Events of Providence, and confirmed his forewarnings, by taking off the objection from preſent proſperity, and aſcertained them of the haſtening of their Calamity; being deſirous to prevent their utter deſolation, addes a word of ſerious advice to them from God, wherein he tacitly reproves the hypocriſie of their former inquiſitiveneſs, and calls up to ſincerity in their enquiring▪ Hence▪

D…ct. 1. Hypocritical ſervice is in God… account no ſervice. Edom makes a ſeeming enquiry, but they did it not in earneſt; hence the Prophet ſpeaks of it as no enquiry at all. The Jews faſted much, and p. 67were angry that God did not anſwer them, that their affliction ſtill remained on them; God tells them he looked upon it as no Faſt, Iſai, 58. 3.

Reaſ. is, B…cauſe it

1. Comes not from a right principle; Grace, which onelyonly can do any thing acceptably to God: where there is not this, the Sacrifice is an abomination. That which hath the matter of viſible ſervice in it, is looked upon as the greateſt ſin, Iſa. 66 2.

2. Is not done in a right manner, viz. Sincerity of heart. God requires the heart in every ſervice, for that commands all the faculties, and what way that goes, thither indeed all aim; hence the complaint is, Their heart was not upright toward God.

3. Neither doth it aim at the right end, viz. the glory of God: this is the end of all true ſervice, to bring glory to our Maker, and if this be not our aim and end, God is not indeed ſerved in it. Now every hypocritical ſervice wants all theſe ingredients, and therefore is not a ſerving of God, hence no wonder if he do not accept it.

Ʋſe. This may be for Tryal, to ſee whether our ſervices and enquiries have not been hypocritical, whether or no we have not drawn near to God with our lips, whiles our hearts have been far from him: Surely there is great reaſon why we ſhould make ſuch an enquiry as this is, if we conſider what effect… have followed upon our faſtings.

1. How little fruit of Reformation hath there been on our part: what one thing hath there been amended? what publick ſin hath been reclaimed? is there ever the leſs vanity, pride, profaneneſs, oppreſſion, contention? or do not theſe and the like evils ſeem rather to increaſe and grow more after all? and is not this a note of hypocriſie, to confeſs, and ſeem to bewail, and yet not to amend, but grow worſe?

2. Wherein hath there been a removal of the Rod on Gods part: do not our calamities ſeem to increaſe, and the ſtroke to be more and more heavy? we loſt many Inſtruments of the glory of God, and ſuffered many bodily Calamities, and Blaſtings of our labours, and we have faſted; but his anger is not turned a…ay, but his hand is ſtretched out ſtill; yea more varieties of ſorrows are heaped upon us: we may therefore well examine our own hearts, what is the reaſon of all this, unleſs we have no… yet indeed turned to him who ſmote us, th… Lord our God.

p. 68Doct. 2. Whatſoever pretence we make, yet God knows with what hear… … come to him, to ask counſel and direction from him. The I…um a…t ſeem earneſt and urgent, but yet the Lord tells them that they make …one (i. e. no acceptable) enq…ity.

Reaſ. From his Omniſcience, Pſal. 94. 8. Heb. 4. 13. he is the heart maker, and therefore hath the power of diſcerning the heart, and all the motions and turnings of it; all the …ooks and corners of it are open: it is ſo full of deceitfulneſs, that we cannot know it throughly, but he perfectly and exactly views, and diſcerns it; if he did not know the ſecre…s of our hearts, if any thing were hid from him, he were not God.

Ʋſe. Learn hence that you cannot deceive God, man you may put off with fine words and fair pretences, but not ſo God: hath not God made it to appear that he will not be mocked by us? we have offered up to him hypocritical ſervices, and accordingly we have been p…id: we come with an Idol in our heart, and he hath anſwered us according to our Idol. Let us then look to our ſelves, and beware how we com… before him, with what heart we come into his preſence: know it, if we ſow wind, we ſhall reap the eaſt-wind; we may think to deceive and put him off with ou… mock…ies, but he obſerves and takes notice even of thoſe thoughts, and will make us to ſee and feel that he is d…ſpleaſed with them: Bring then no more vain …blations, offer …p no more heartleſs ſacrifices to him, but come loathing our ſelves, taking the true ſh…me of our ſins, and with a real deſire to be rid of them, and we ſhall be accepted.

Doct. 3. Thoſe that would be inſtructed by God, in the gr…nds of his quarrel, and means of reſtitution, muſt enquire in good earneſt. God loves not this hypocriſie, and if we bring it, he will anſwer accordingly, Ezek. 14 4. God may indeed anſwer thoſe that enquire in hypocriſie, but it is an unwelcome anſwer he gives them, viz. a confirmation, and a ratifying of his Threatnings, and an aſſ…rance of …e fulfilling of them: All the news that Edom hea…s, is, That their Night ſhall come on them, the evil determined ſhall be brought to paſs againſt them: bu… God gives an anſwer of peace onelyonly to thoſe that enquire in ſincerity.

R…ſ. 1. Becauſe this hypocriſie is one great reaſon of the conti…uation of Gods▪ anger, and therefore muſt … … before God w…l▪ …ccept of …s when we … to enquire of him▪ Iſa. … ▪ …, … ▪ they p. 69had ſinned, and God had afflicted; they had faſted, and God had added to their affliction, and they now would know a reaſon of this: why, the iniquity of their faſting procured them this; Is this ſuch a Faſt as I have required? hence God direct… them how to faſt aright, in the ſ…quel. J…dah had been full of viſible ſervices, but God was wrath, Iſa. 1. he tells them how they ſhould come and reaſon out the …aſe with him, and enjoy pardon and mercy at his hands, ver. 16, 17.

Reaſ. 2. Becauſe there can be no hope of true Reformation, where there is not ſincerity in the enquiring: if we enquire hypocritically, we cannot intend really to repent; for the very firſt ſtep to repentance, is a ſerious ſearch and enquiry into our hearts and wayes, Lam. 3. 40. Thoſe proud men, Jer. 4…. they come in hypocriſie, and hence when they have an anſwer from God, and are counſelled for their good, they take up a reſolution that they will not do according to the word of the Lord.

Ʋſe I. for Tryall: Let us examine whether this be not the reaſon why God hath not yet made us to ſee, and be ſenſible of the grounds of his Conteſt with this poor Land. This is the great and general complaint, We have faſted and prayed, ſought and enquired, but his hand is ſtretched out ſtill, and he is yet pleaſed to hide the reaſon from us, and not to let us know why he contendeth with us. Oh, do not charge God fooliſhly of injury or hard de…ling: God, though he be Soveraign, and not bound to give an account of any of his matters, yet he is a gracious God, and vouchſafes to the humble ſoul to make a diſcovery of his Counſels, would we know why God hides his mind… from us; look upon our ſelves, did we ever yet enquire in good earneſt? Gods hand hath been heavy on this account upon us.

1. In ſome things God hath divided the Apprehenſions of his Meſſenger… ▪ as is too manifeſt and apparent; and this is your t…umph, which ought to be your ſorrow, for if in any point the Trumpet give a… uncertain found, yours is the ſuffering like to be, and yet this is a general out-cry, What do you expect from us? what do you think we ſhould …, when our Miniſters are not yet agreed. Well, it is a humbling thought, but do not w…ſh your …ands, and wipe your mouthes, as if you were clean in this point, but be humbled, you may finde the roo… and cauſe of the affliction in your ſelves; if you ſought God in good …ar…ſt for your Miniſters, and ſo prayed for them as you ought to d… ▪ a…d ſerio…ſl… …egged of God to give them one hear… there would be a great… c…ſe…t among them.

p. 702. In other things there is a general Conſent and Agreement among Gods Miniſters, but the people of God are divided in apprehenſion: and hence a check in many places put to the comfortable carrying on of the Work of Reformation; ſome are of one minde, ſome of another; ſome conſent with, and other diſſent from the Meſſengers of God, and hence are ready to charge each other mutually as the cauſes of our Calamity: and what's the reaſon of theſe diviſions in Reuben, but that we have enquired of God with an Idol in our hearts? We firſt take up Concluſions that we are in the right, and all others out of the way that are d…fferent from us; and then, with theſe Concluſions we go to God, and make as if we enquired of him.

3. In other things all agree as to the Theory, viz. as to many Moral Cauſes and Occaſions, which are juſtly provo…ing to God to bring a Scourge upon us: Who agrees not that Pride, Profaneneſs, Contention, &c. are things which provoke Gods anger, and cauſe him to ſmoke againſt a people in the fire of his diſpleaſure? yea, who agrees not that theſe ſins are prevailing and increaſing among us? and yet we little reform theſe things in our ſelves, neither are we ſatisfied in our enquiry, but ſtill remain queriſts; and why? we ſtill enquire hypocritically: this may be matter of humiliation this day, among others let us not forget to bewail this ſin in the preſence of God, and beg of him to give us grace to ſeek him ſo as we may be heard by him, and he found by us.

Ʋſe II. for Exhortation: We come this day humbly to ask of God what his minde is, why he is offended at his people, and ſeems to be unwilling to be pacified, and to be angry at our requeſts; why, if you will enquire, enquire: if you would be ſatisfied, and receive an anſwer of peace at Gods hands, come in good earneſt, and God ſhall ſatisfie you this day: none ever asked counſel of him with a true and ſincere heart, but was ſatisfied. For your help herein by way of Direction in this great buſineſs, if you would receive help and counſell from God, then

1. Lay down your own judgements and wills at the foot of God, there are many that bring a fore-ſtalled judgement, and will (as we heard) take up their raſh Concluſions, according to their o…n opinions, and reſolve never to be moved from them: this provokes God to leave us up to be ſeduced by our own deluſions. Empty your ſelves therefore of your own wiſdome and will, that you may be ready to entertain his.

p. 712. Make the Word of God your Rule of enquiry, make that your Light and Lamp to lead you in your ſearch after the Cauſes of Gods diſpleaſure: go not by humane policy, or carnal reaſon, or other mens judgements and apprehenſions, which are fallacious; no, let God be true, and every man a lyar. Compare we our ſelves by his Word exactly, by the Rule, and by Examples, and let Conſcience be an impartial Judge, and doubtleſs we ſhall diſcover more then a little.

3. Come with an humble heart, prepared to ſubmit to whatſoever God ſhall diſcover. Conſider, many things have been told you, but they have met with, and croſt your corruptions, and ſo you have rejected them: a proud heart is never like to be ſo familiar with God as to be inſtructed by him, he ſees ſuch at a diſtance: would you have God to teach you, ſubmit humbly to his teaching.

1. If the ſin …all upon you in particular, be ready to take the ſhame of it: if while thou art ſtanding before God, asking him by whom▪ and for what he is provoked? if he anſwer, Thou art the man, for theſe and thoſe things he is provoked and offended; why, now lay thy mouth in the duſt, reply not againſt him. While the ſin is laid upon others, and it toucheth not us, as we conceive, o… at leaſt onelyonly our natural infirmities, &c. we are well pleaſed; but when our ſ…res come to be opened, rubbed and chafed, why then we kick, and fling, and rage, and grow mad. Avoid this frame, and …ear patiently to be laid open and reproved.

2. If the Command laid upon you be never ſo croſs, be ready and willing to obey it: it may be, that which God expects may be exceeding averſe, an Opinion which thou haſt been long rooted and rivetted in, and dwelt upon with great confidence; a ſin which hath brought thee in a great deal of profit, credit, or the like: the thing which God commands may ſeem to carnal Reaſon unreaſo…able, &c. now a proud heart will fling away; but have a care thou bring not ſuch an heart before the great Searcher of hearts: Come, able in ſome meaſure ſincerely to ſay, Speak Lord, thy Servant heareth; Command me what th… wilt▪ I am ready to obey and follow thee.

4. Begin at home in your enquiry: be ſure ſearch your own hearts in the firſt place, whether the Acha…, the troubler of Iſrael be not lodg…d in your own breaſt. We keep a great deal of do abroad, ſearching, enqui…ing, cenſu…ing▪ as if we were true men to God, and reſolved to find out the ſin▪ but we are like ſome treacherous Conſtable, p. 72that hath a Warrant to ſearch for a Malefactor, he is very buſie and ſtrict in his Office, ſearcheth and ranſacks every houſe in the Town, pries into every corner, as very deſirous to fi…de him out, and bring him forth, and yet mean while he lyes hid at home in his own houſe: Oh! this will never do, if thou knoweſt any ſin harboured in thy heart, lie not to God by thus enquiring, nay if thou do but ſuſpect…t, let that be enough to cauſe a ſearch: and to that end examine all thy wayes and actions, and ſee whether they have not been provoking to God; examine them throughly.

1. In the matter of them, ſee whether thou haſt not fallen ſhort in many things of the letter of the Law, committed thoſe very ſins, neglected thoſe very d…ties, which the leaſt light of Conſcience might have convinced thee to be thy duty to be done or avoided.

2. In the Circumſtance of thy actions.

1. Of time, a thing beautiful in its ſeaſon; unſeaſonable, is ugly and deformed: haſt thou taken the ſeaſons of Chriſtian duties? haſt thou ſpoken againſt thy neighbours ſins plainly▪ to his face; privately, or not rather behinde his back, ſlanderouſly reviling him, &c?

2. Of … or perſons: David would hold his tongue in preſence of the wicked; how many times haſt thou failed of due conſideration, when, or before thou haſt thus done, or thus ſaid.

3. In the manner of the carriage of your ſelves: it may be you have for the matter attended your duty, but have you for the manner too? have not you run out of your duty, and run into ſin upon this account? have you not under pretext of zeal for Gods glory, and upholding his Name and Honour, given the reins into the neck of … paſſions, and with Moſes ſpoken unadviſedly; yea worſe then he, raged, reviled, &c? Examine every thing, and poſſibly God may diſcover to you more of this miſchief lodged in your own heart, then ever yet you were aware of.

Obj. But general viſitations, argue a general pr…vocation, and therefore they argue that we muſt look abread.

Anſ. The Objection hath nothing in it to impair the neceſſity of the duty urged in the Direction, at ſuch a time as this: for,

1. Sometimes a private perſon may be the occaſion of a general and publick Calamity: Acha… is the diſturber of Iſrael; Iſrael is charged with his ſin, and fly before their enemies: we reade of nothing elſe that the Lord charges upon them, but onelyonly his ſin.

p. 732. General is made up of particulars, and thou art one of thoſe particulars, and therefore mayeſt well examine thy ſelf upon the account of publick and general viſitations. If every one ſhould ſo excuſe themſelves, where ſhould the ſin be found? God ſaith, In thee are found ſuch, &c. Ezek. 22. he doth not there lay every particular ſin upon all, yet all theſe went together to make up the provocation of Gods wrath, and procure their publick Calamity.

3. Thou it may be art a private perſon, and therefore canſt do but little upon a publick account but by thy prayers; labour therefore …o do the more with thine own heart. God hath not ſet every man in ſuch a place, wherein he is called to buſie himſelf in matters of publick concernment, theſe belong to perſons in publick employment, whom we can onelyonly aſſiſt by our prayers, or a detection and diſcovery of ſuch particular enormities as we are privy to, that they may receive their due reward, and ſin may be taken out of Iſrael: but we have the more ſcope and opportunity to be ſearching our own hearts, and if we neglect that work, we do little or nothing.

4. Thou art not fitted to look abroad, till thou haſt firſt made a thorough work at home, Mat. 7. 1—Thou art like to make but poor work in publick matters, whiles thou harboureſt ſin in thine own heart; if therefore thou haſt a deſire to do God ſervice upon that account, thou hadſt need to be more then ordinarily careful to clear thy own accounts with God, leſt thou be found guilty of hypocriſie. It will be found the ready way to bring thy ſelf under inexcuſable Condemnation before God, to ſearch after and condemn thoſe ſins in others, which thou thy ſelf liveſt in the daily practice of, Rom. 2. 1. thou muſt therefore prepare thy ſelf to this work by a thorough ſearch of thy own heart.

5. Particular Repentance goes before general mercies, Zech. 11. 9. if God intend good to this poor Land he will bring us to this, he will make us get alone, and every one lay his finger upon his own ſore, and mourn over our ſins wherewithall we have been provoking his Majeſty: and when he hath once brought us to that, the time of his gracious viſitation is near at hand; yea, that indeed is the firſt great mercy, for which let us this day ſeek his face.

5. Reform according to thy ability, and where thou canſt not reform, there mourn.

Firſt, Reform according to thy latitude.

p. 741. Reform thy own ſoul by due diſcipline towards it, here thou canſt not be too ſtrict and ſevere; let the ſearch be thorough, and the reformation univerſal: mortifie thy luſts and corruptions, ranſack and cleanſe every corner of thy heart, let none of thy Idols remain, but put them all away; reſolve with Ephraim, that thou wilt have no more to do with them, Hoſ. 14. 8. and beg of God grace that thou mayeſt ſtand to thy reſolutions.

2. Reform others that are under thy charge, as far as thou canſt do thy beſt; ſay to thy Children, as Jacob to his ſons, Put away every one from among you his ſtrange gods: Joſhua, you know, could undertake not onelyonly for himſelf, but for his too, I and my houſe will ſerve the Lord: be ſure to reform them as to the outward man, you can indeed do no more, but be ſure do that. Content not your ſelves to give them ſome ſlighty reproofs for their ſins, that was Eli's ſin, which removed his family from the Prieſthood, but make uſe of that authority which God hath put into your hands, as occaſion may require, and then commend the ſucceſs to God.

3. Pray to God that he would

(1) Give and continue an endeavour after Reformation to the Magiſtracy and Miniſtry, and give them an advantage, and encourage them in that Work. Bleſs God in as much as you ſee their hearts towards the Work, beg of him that he would remove all obſtacles and hindrances out of the way, that there may be a thorough and glorious Work of it. Oh be earneſt with God for this, without it we have but little hopes to ſee any more good dayes.

(2) Give a ſpirit of Reformation to all his people, that ſuch a work may be univerſall conſented to, that we may all ſet our hearts and ſhoulders to the Work: doubtleſs there is no greater good we can beg for at the hands of God at this time.

Secondly, Where thou canſt do no good, there mourn: beg of God to give thee a ſpirit of mourning for all the ſins of the Land. We finde this ſpirit to have been eminent in good David, Pſal. 119. 136, 158 and it is that, which (if it tend not to the prevention of publick …, y…) will bring a private bleſſing along with it, ſuch ſhall not be forgotten in the day of Calamity, but be noted for mercy, Ezek 9. 4.

6. Let thy further enquiry be accomparied with amendment of what is at the preſent diſcovered, that is the way to know more; to be faithfull p. 75in a little, is the way to be truſted with more. If I miſtake not, I have now my finger upon the right Sore. I may ſay indeed this is New Englands great diſeaſe; God hath begun in his Judgements to viſit us, and there is a great deal of enquiry after the Cauſe: Gods Miniſters endeavour faithfully to diſcover it, and yet ſtill we are queriſts; Divine Providence ſpeaks, and points at many things evidently, and ſtill we are where we were; we acknowledge many things, and grant them to be amiſs, and yet ſtill the cry is, What's the reaſon? God is pleaſed to hide the reaſon: and why? why, men cannot ſee wood for trees: if we wait for immediate Revelations, we may wait long enough, there is no expecting of one to come from the dead to tell us. Indeed we can hardly look any where, but we may ſee cauſes apparent.

1. Let every private perſon look at home, take an account with his own heart, and he ſhall ſee enough to mend there. Out of doubt, if we deal here ingenuouſly, we ſhall finde that which may teach us to juſtifie God, and declare him righteous in what concerns us.

2. Look into Families, and fee what diſorders there are, Children riſing up againſt Parents, and carrying themſelves diſobediently, which hath a dreadful Curſe denounced againſt it: Parents neglecting the due care of their Children, to nurture and bring them up in the admonition of the Lord, cockering, and making them their equals, not keeping their due diſtances, and too many families without the Worſhip of God in them, being more like Pagan, then Chriſtian houſes.

3. Look into Towns, and there you ſhall ſee diſorders, young … deſpiſing the aged, and carrying themſelves contemptuouſly … them; vanity and … abounding; a ſelfiſh … upon the moſt, together with a neglect of one another …, … that love which is due one to another wholly in many …; Town-Societies rent in pieces with diſorderly Contention.

4. Look into Congregations, and there you ſhall ſee confuſions; ſome contending with their Miniſters, and others biting and catching at one another; ſome not agreeing about the ſetting up of the Of di…ances of God among them, and others not contented when they have them, but pulling them down again with might and main; great emulations, jealouſies, falſe ſurmiſes, &c. Miniſters deſpiſed, their Office queſtioned, their Authority caſt off, and trampled upon, then perſons undervalued and … their comfortable Supply and Maintenance neglected, Ordinances … frequented with … and …, &c.

p. 765. Look into the Body Politick, or Civil State, and there you ſhall ſee the Sinews of our Civil Society wondrouſly looſened: the want of Power in the Supreme Repreſentative Body to ſtrengthen them, by reaſon of the neceſſary evils incident to a declining Popular Government; and hence ariſe many misbehaviours, which time forbids to mention.

6. Look into the Body Eccleſiaſtical, and there you ſhall ſee Churches; ſome ready to exalt themſelves above the Civil Magiſtrate, and diſowning his Civil Power in matters appertaining to Godlineſs; others ready to renounce Confociation and Communion one with another, and many the like: and yet we ſtill enquire, What's the reaſon? Why is God diſpleaſed?—Why, is all this nothing▪ yes ſure: why, who knows not that theſe are our diſtempers?

Obj. But there is ſome particular thing which muſt be known, and this is either in Magiſtrate, or Miniſters, or both: when ſhall you finde in Scripture that God ever brought publick Judgements on his people, but the ſins of Princes, Prieſts and Prophets were the cauſes of it, and are ſo declared to have been? and therefore we muſt enquire yet further.

Anſ. 1. This Objection is ſtrange and impertinent, it is as if a Phyſician ſhould come to a perſon all over full of mortal wounds, and yet neglects them all, and ſtrangely cries out, There is one ſingular wound which I muſt finde out: is not this to ſuffer the perſon wilfully to periſh, by letting him bleed out his life at the known wounds, while he goes upon the diſcovery of one unknown? Is not this New-Englands … ſuch as was once Judahs, Iſa. 1. 5. and ſhall we yet grope as in … after ſome ſingular thing: I therefore fear that this is but a fond and hypocritical excuſe, to put off the edge of the conviction of preſent ſins, and keep up our credit too, as if we would willingly know the minde of God. But

2. Suppoſe there be ſome ſingular ſin: yet

Firſt, It doth not need preſently terminate upon the Magiſtracy and Miniſtry, though wherein they may be wanting in their places, the Lord give them to ſee & reform it, but it is not my work to ſcandalize thoſe who cannot hear me ſpeak: yet I ſay the ſin is not needfully theirs. But

1. It may be univerſal, a ſpreading and over-running diſtemper. It is true indeed, God ſometimes ſpeaks to theſe, For your ſakes they ſhall go into captivity; but if we be wiſe and compare Scripture, we ſhall elſwhere hear God ſaying, My people would have it ſo: there is a concurtence, a delight in it.

p. 772. It may be a ſin which Magiſtrates and Miniſters would fain reform, but we will not be reformed: our Form of Government both in Church and Commonwealth, is partly Democraticall, whoſe corruption and degeneracy being Anarchy, the guilt of the errours of Adminiſtration fall upon the people, eſpecially if perſons in Office and Place do their endeavour to rectifie and amend them, but are overpowered; nay, though they attain an outward Reformation, yet there may remain the guilt of that ſin unrepented of upon a Land, which God will not forget, but (though he may delay for a while) will finde out a time to call to reckoning. Joſiah was the greateſt Reformer in Judah that ever was, yet though there were peace in his time, Reade 2 Kings 22. 15. & 23. 25, 26.

3. Conſider (though I ſpeak not to excuſe ſin in any, where they may be guilty before God) yet conſider why hath God lately taken away ſo many of his precious Servants in the Miniſtry, it is not to their damage or wrong, they are gone to their reſt, have left a ſinful and ſorrowful world, to be inveſted with a Crown of Glory, and to be with Chriſt, which is beſt: but we are bereaved, the Lights are put out of our Candleſticks; they were deſpiſed here, and they are now received to honour and glory: and this may call us to ſolemn conſideration. Conſider Iſa. 57. 1—

Secondly, Be it a ſingular ſin, and let it center where it will, it ſeems we are to ſeek about it; I tell you, the way to know it, is to reform what we do know. God reveals himſelf by degrees to a people, according to their improvement. God hath told us of theſe and thoſe things; why ſhould he diſcover any more, ſince we mend not, but make ſo ill uſe of what he hath diſcovered. Let me tell you, and I can aſſure you of it to be a truth, prove it, and you ſhall have experience of it, If we repent from our hearts of our known ſins, God will either remove the ſtroke off from us, or further diſcover what is provoking to him.

Return, come.] Verba feſtinantes. The words

1. Contain a general duty: this duty is a ſerious Repentance, implied in both words put together. Return. Eſau went out from the Church, deſpiſed the Priviledges of it, his Poſterity here is called upon to come back again. Come; i. e. Come to God, to him from who… you went away in that Apoſtacy: which two are true Repentance▪ … away from ſin, a going to God.

p. 782. They imply a thorough Repentance, both words laid together; Forſake ſin, and cleave unto God, this is a whole work.

3. They imply a ſpeedy Repentance, Return, come. God is at a word with them, if they will, let them make haſte. Hence, to ſum up all in one, obſerve this

Doct. When God begins to viſit a ſinning people for their ſins, he expects a thorough and ſpeedy Repentance.

In the Doctrine there are three things:

1. God now expects Repentance: he promiſeth himſelf ſuch an effect, Iſa. 26 9. hence he calls for it, Jer. 26. 12, 13.

2. God expects a thorough Repentance, it is no halving of it with God, when once he hath taken the rod into his hand, Jer. 4. 1.

3. God expects a ſpeedy Repentance, God is in haſte, and ſo muſt we, ibid.

Reaſ. 1. Of the the firſt; From Gods merciful Nature, who had rather ſinners ſhould repent and live, Ezek. 36. 11. he had rather ſpare then deſtroy, but it muſt be ſo as his Honour may not be wronged, which is near and precious to him, and therefore it muſt be by giving glory to him in a way of Repentance. Hence God when he hath begun, uſeth delayes, and moves ſlowly in bringing his Judgements.

Reaſ. 2. Of the ſecond; Becauſe partial Repentance is but a mockery: We owe God all, and therefore in every thing wherein we have offended him, we ought to repent and return, and ſeek to make it up. He that doth not repent ſeriouſly of every ſin, doth not repent truly of any ſin; he that doth not return unto God, doth not in truth turn away from his ſin: a half repentance therefore is no repentance at all.

Reaſ. 3. Of the third:

1. Becauſe this is the laſt means, and therefore if this do it not, what hopes are there remaining of ſuch a peoples Reformation. God takes not the Rod in his hand till he be enforced to it, Lam. 3. 37. he uſeth all other means firſt, Convictions, Reproofs, Warnings, Threatnings, and waits to ſee if theſe will not reach his ends, and work repentance; when all theſe fail, then he begins to afflict a people: now if this will not effect it, nothing will, ſuch a people are beyond hopes obſtinate in rebellion, whom Judgements will not awaken to repentance, and therefore God hath little encouragement to uſe any long delayes with ſuch a people.

2: Becauſe God delayes till he be indeed provoked, and therefore p. 79there is need to make haſte. God in this exalts his Patience to wait a long time upon a rebellious people, but if Patience be worn out, we had need have a care now to our ſelves, Iſa. 27. 4.

Ʋſe. Here we ſee what is our work to day: God hath begun and made an entrance, and hath been bringing of us on to a ſtage of Judgements, I need not mention the particulars wherein his hand hath been out againſt us. Here you ſee what God expects at our hands.

Firſt, He muſt have Repentance, if you come not to this you do nothing; if you only confeſs, it is but half a Faſt, you muſt forſake too.

1. God will be owned to be juſt, in the moſt retired thoughts of your hearts, he cannot bear it to be found fault withall, of be though: to do any wrong; he will have you to acknowledge, that in all he hath done, he is righteous.

2. Hence you muſt ſee your ſins, your many provocations, your Covenant-breakings, and your particular enormities, you cannot elſe juſtifie God aright, for that is onelyonly done by a ſight of ſin in its being, its hainouſneſs and guilt.

3. God puniſheth for ſin, hence therefore you muſt forſake them you muſt part with thoſe ſins which have parted between God and you: Gods holineſs will keep him at a diſtance from you, ſo long as you keep your ſins, and do not willingly part with them: he cannot love you, till you hate your ſins.

Secondly, He muſt have a thorough Repentance.

1. You muſt repent of all your ſins, that is, all univerſally, and all particularly, as he comes to diſcover them to you, you muſt be ſure hide none under your tongue, ſpare none, but bring them all forth and confeſs them before God; the leaſt … a diſtance from God.

2. You muſt amend …

End of the text · Samuel Willard, Instructions for a Professing People in Times of Security and Degeneracy (1673)