The Glass of Gods Providence, Sermon
THE GLASSE OF GODS Providence TOWARDS HIS FAITHFVLL ONES.
PSAL. 99. ver. 8.
Thou anſweredst them, O LORD our GOD: Thou waſt a GOD that forgavest them, though Thou tookest vengeance on their inventions.
Introduction.BEhold an Apostrophe to GOD, in the midſt of an Exhortation to Men! whatever elſe we learn from it, this we ſhould improve it to, to make us remember, That we have now to doe with GOD; that looking Him in the face may awe us, and the Conſideration that we are now ſpeaking to Him, and from Him, and of Him, may Affect our ſpirits to Regard what He doth toward the children of men, For theſe words are the Glaſſe of GODS Providence towards men, towards His Owne, thoſe that are moſt faithfull to Him. Would you know who they are? See ver. 6. Moſes and Aaron among His Prieſts, and Samuel among thoſe that call upon His Name, &c. Their Faithfulneſſe is expreſt, not only in their Calling upon GOD, in the next words, They called upon the LORD, and He heard them; but alſo by their Obedience, ver 7. They kept His Teſtimonies, and the Law that he gave them: and then followes GODS Dealings with them, in the words of the Text, Thou anſweredst them, &c.
I will ſing of Mercy and Judgement, unto Thee, O LORD, will I ſing, ſaith the Royall Pſalmiſt, Pſal. 101. 1. He doth ſo here, his ſong is plainly of Mercy and Judgement, and that VntoUnto the LORD, as he there alſo expreſſes it. GODS Great Mercy is ſet forth towards His Servants, in Anſwering and Forgiving them; and with all His Judgement: His Heavie Judgement in taking Vengeance on their inventions.
Behold then the Goodneſſe and ſeveritie of GOD, ſaith the Holy Apoſtle, Rom. 11. 22. ſo ſay I, and that not relating to two ſorts of perſons, as there; Tranſgreſſours and Beleevers: But both towards men of approved avowed faithfulneſſe, even toward one and the ſame perſon; in Goodneſſe anſwering, and forgiving; and yet in ſome ſeverity taking Vengeance alſo.
There are but two maine Diſpoſitions in mens minds, that ſway our practiſes and regulate our lives, keeping them within compaſſe, that is, Faith (or Comfort) and Feare, according to the intimation Act. 9. 31. They walked in the Feare of the Lord, and in the Comfort of the Holy Ghost. The Comfort of the Holy Ghoſt, or Faith (which is all one in Effect) on the one ſide, and Feare on the other, doe compaſſe us in, We walke uprightly and ſafely in the wayes of Our GOD. And to this purpoſe are theſe Words we have before us, none being more proper to ſettle us in Faith and Comfort; then theſe which proclaime GOD to be a GOD Anſwering and Pardoning, and nothing more fit to ſtrike us with a Holy Awe and Reverence; with a Godly Feare, then that to the Mention of ſuch Graciouſneſſe is added the Remembrance of His taking Vengeance alſo, even upon thoſe who He yet Anſwers and Forgives.
If therefore it ſhall pleaſe GOD to ſet home theſe words upon our Hearts, we ſhall doe that which the Pſalmiſt intended to perſwade and work men to, when he firſt penned them; We ſhall fulfill the Scope of the Whole Pſalme, and withall anſwer the Scope of Our appearing before GOD this day, and find GOD Himſelfe anſwering it, and Our deſires and prayers in it, even with Gracious pardoning and forgiving, former and preſent failings in us, all who are or will be faithfull to Him.
Context.In the 1. verſe the Soveraigne Authoritie and Royall Majeſtie of GOD Governing the World and His Church in ſpeciall, Cals us (and all men) to Feare and a Holy Conſternation at His Glorie. The LORD reignes, Let the people Tremble: He ſits between the Cherubims, Let the earth be Moved. This is enforced, ver. 2. from His Greatneſſe and Power manifeſted toward His Church; and His Actuall Rule Over all People; The LORD is Great in Zion, and He is High above all People. Whence we and all men are expreſly ſummoned to Praiſe Him and Give Him Glory, ver. 3. Let them Praiſe Thy Great and Terrible Name: for it is Holy. Though His Power be never ſo great, and He never ſo terrible in His Wayes and Workes; yet doe they all Challenge Praiſe, becauſe in All He manifells Himſelfe to be Holy, Unblameable and beyond all Controll. Which alſo the 4. ver. confirmes, The Kings ſtrength alſo Loves Judgement, Thou doſt establiſh equity; Thou executeſt Judgement and Righteouſneſſe in Jacob. He hath all Authoritie in His hand as King, and ſtrength ſufficient to doe what He pleaſes, yet He Delights to doe Right; and to ſettle it both by His Word and His Works; and doth continually exerciſe Himſelfe in doing Juſtice and Right among His People particularly. Whereupon, it is againe required that Honour be given to Him above all Others, ver. 5. Exalt ye the LORD our GOD, and Worſhip at His Footſtoole, for He is Holy. Which with a Word or two altered is againe repeated in the laſt Verſe of the Pſalme, ver. 9. and made as the burden of the Song: Exalt the LORD our God, and Worſhip at His Holy Hill, for the LORD our GOD is Holy. Where is given us to Underſtand, that then onelyonly we Exalt, or Praiſe, or Feare GOD aright, When we Worſhip according to His Will, and in His owne Ordinances, ſet out by the Phraſes of Worſhipping at His Footſtoole (that is the Arke) and at His Holy Hill, that is, Zion, both according to His appointment, and expreſſe charge and command. And His Holineſſe ſtands upon this, that Men ſhould to Worſhip Him, if they Worſhip Him at all. And of all this We have Moſes, Aaron, and Samuel for Examples, ver. 7, 8. Moſes and Aaron were among His Prieſts, and Samuel among them that called upon His Name. Theſe were Great Favourites of His, and eminent in their Fidelitie, They called upon the LORD, and He anſwered them. He ſpake unto them in the cloudy Pillar, they kept His Teſtimonies, and the Law that He gave them. But yet not ſo, but they failed ſometimes and needed forgiveneſſe, provoking Him to bring Judgements upon them. And accordingly He did ſhew Himſelfe variouſly to them; ſometimes in Diſpleaſure, but alwayes with Mercy. And that is it which Our Text holds forth apparently to all our Eyes, Eares, and Hearts. Tending, with all the reſt of the Pſalmes, to perſwade us to Feare, and Praiſe, and Exalt, and Worſhip our Gracious and Holy GOD aright according to His Divine Pleaſure. As we ſhall ſee by the more diſtinct handling of it, unto which now I come.
Diviſion.The Words of this Verſe have in them three remarkable particulars. 1. The Behaviour of the Men it ſpeakes of, which is partly Good, and partly evill. The former verſe ſaith, They kept GODS Teſtimonies, and the Law that He gave them, This inſinuates (what was alſo expreſt ver. 6.) that they uſed to Call upon GOD, All this was very good, But withall, they did ſometimes ſome things amiſſe, ſome inventions, by-paths, or ſteps awry they had, which as they needed pardon, ſo they incenſed Him againſt them, ſo much now and then, as He would not let them eſcape altogether, without taking ſome vengeance for ſuch untowardneſſe. 2. GODS Graciouſneſſe, in a double reſpect: 1. in Anſwering them, granting their ſutes and ſupplications ordinarily. 2. in Forgiving them, pardoning their failings and faults evermore; never dealing with them altogether according to their ſinnes, but in the midſt of any offence of theirs, or Judgement of His, remembring Mercy. 3. His Holy Juſtice, notwithſtanding, Taking Vengeance on their inventions: Chaſtening them for ſome faults ſometimes; and not letting them alwayes goe unpuniſhed, how faithfull ſoever they were generally, Or how Gracious ſoever He was eternally.Explication. Theſe are the maine parts of the Text, which will afford us ſo many Doctrines clearely and plainly after we have but a little explained the latter Clauſe of Taking Vengeance on their inventions. Which is the only Difficulty in the Language of the Text, and it indeed ſounds ſo ſtrangely at the firſt hearing,What is meant by taking Vengeance. as I may well put this Expreſſion among the Riddles of the Scripture. It is ſeldome found elſe-where, (if at all) when applyed to the faithfull Servants of GOD, as it is here; and therefore it is an Amazing Notion; and worthy to be conſidered, for the ſenſe of it, and the reaſon why it is uſed. The Senſe of it is not to be taken in the ordinary rigour of the phraſe,Negatively. as we uſe it among men, for an act done, either according to the extremity of the deſert of a fault, or with a mind poſſeſt with malice or hatred againſt the oftender, or both together. For neither of theſe will ſtand with GODS affections or actions towards His faithfull ones; nor with the very words of the Text foregoing theſe. He who forgives, never deales according to extremity of deſert of a fault, which deſerves deſtruction (as all our ſins doe in extremity of Juſtice,) much leſſe doth he doe any thing with malice or hatred. Forgiveneſſe and malice are no leſſe contradictory then light and darkneſſe, life and death. Whatſoever therefore be meant by taking of vengeance here, it muſt be underſtood, with mitigation and mixture of favour; and this favour eminent, even notwithſtanding the vengeance taken, For ſo ſpeakes the Text undeniably, Thou anſwereſt and forgaveſt, though thou tookest vengeance, As forgiveneſſe did not altogether hinder the vengeance, ſo the vengeance did not diſparage the forgiveneſſe. The meaning then may be conceived to lye in two things.Affirmatively, in two things. Firſt, That whatſoever they did feele from His hand it was but according to their deſerts, not beyond; They had firſt provoked Him, before He ſtrooke them, they had offered Him ſome indignity before He afflicted them; and when they did abuſe Him, then he did ſometimes take ſome vengeance upon their Inventions, or their Workes or Deeds as the word properly ſignifies. 2. This Correction, was ſomewhat ſmart and ſevere, both in their own apprehenſions that ſuffered it, and in the eye and obſervation of any that had notice of it: in ſo much as if one had not knowne and had aſſurance of His Mercy to them from other grounds, His manner of dealing with them in this particular caſe would ſeeme to them to ſavour altogether of vengeance, and extremity of rigour and diſpleaſure. Now the reaſon, why this is thus expreſt, We may conceive to be, purpoſely to inſinuate more effectually, That GOD lookes upon ſinne with an other eye then men doe; and that even in His Owne deareſt ſervants, He ſees matter enough of deepe diſpleaſure which He will let men know, and themſelves feele now and then in a quickning and awakening manner. Terrible words are not without their efficacie, ſpecially when deeds anſwer them; The proper Reaſons and Uſes of both, We ſhall ſee anon. But this language is uſed to help to make GODS deeds more affecting.
Withall this may well be added to cleare this phraſe from all exception, that if we obſerve the words narrowly, a manifeſt difference ſeemes to be even here, in this harſh expreſſion, from that which is elſwhere ſpoken of GODS dealings with His Enemies, with the wicked. It is not ſaid GOD tooke vengeance on them, on the perſons of His faithfull ſervants, but on their inventions. He ſhewed mercy to their perſons, (which the Text it ſelfe expreſſes) but yet He ſhewed diſpleaſure againſt their ſins, He would not ſpare the offence, and yet it is certaine He ſpared the offenders. But when the ungodly are ſpoken of, there vengeance is expreſſely ſaid to be taken on them, Deut. 32. 41. I will render vengeance to mine enemies, and verſ. 43. will render vengeance to His adverſaries, and will be mercifull to His land, and to His people. So Ezek. 25. 14. I will lay my vengeance on Edom. And in divers other places of the Prophets: So in the N. T. 2 Theſ. 1. 7. Taking vengeance on them that know not GOD, &c: In all theſe the vengeance ſo falls upon the ſinne that the ſinners themſelves are deſtroyed with the waight of it; which never is, when GOD hath to doe with His Owne, how ſevere ſoever He ſeeme to be in the vengeance He doth take: As will further appeare in the proſecution of the Doctrines afforded to us in the whole verſe,3. Doctrines which are plainely three.
1. That even the faithfull ſervants of GOD may ſo provoke Him, as to need His pardon, and even to give Him occaſion to take vengeance on their practiſes.
2. Though they doe provoke Him, and He doe thereupon take vengeance, Yet is He ever a GOD of Grace to them, anſwering their prayers, and affording them pardon.
3. Though GOD doth anſwer the prayers and forgive the ſins of His faithfull ones, Yet they may ſo provoke Him, as He ſometimes takes vengeance on their miſdoings.
Before I come to handle theſe points in a Doctrinall way,F…ſt handled Hiſtorically. It will be very profitable; firſt, to handle the Text Hiſtorically, a little to looke after and conſider the ſtory of theſe holy men; as other Scriptures have recorded it; and ſee their faithfulneſſe with their failings, and GODS anſwers and pardon with His taking vengeance.
Moſes, 1. Moſes.who is the firſt man concerned in it, was one whom GOD honours as much for his faithfulneſſe,2. His faithfulneſſe. as any man under the Old Teſtament. No man actually forſooke ſo much for GOD, nor ventured ſo much for Him, as Moſes did; Which the Apoſtle excellently ſummes up, Heb. 11. 24, 25, 26. No man had ſo hard a taske of it, for ſo many yeares together, being to deale firſt with hardhearted Pharaoh, and then with ſtiffenecked Iſrael. And he hath, beſides all others, an high Eulogy of faithfulneſſe in all GODS Houſe, Heb. 3. 2. in all his offices between GOD and His people, being not only a Propet, but the Chiefe Governour of Iſrael, and ſtiled a King in Jeſuran,2. His failings five. Deut. 33. 5. Yet even Moſes had his failings and weakneſſes.
1. When GOD would imploy him towards Pharaoh, We find him making excuſes; ſo long till the Text ſaith, GOD was angry, Exod. 4. 14.
2. In the ſame Chapter, we find him to have neglected the Circumciſion of his ſonne, the reaſon is not expreſt, (perhaps it was becauſe he was loath to diſpleaſe his wife Zipporah; who was a Midianite:) But whatever it was it had like to have coſt him his life, GOD begun to take ſome vengeance, upon his neglect, ver. 24.
3. In the fifth Chapter, he doth in a manner expoſtulate with GOD in a kind of diſcontent and diſtruſt, as though GOD had not done well in ſending him to Pharaoh, who tooke occaſion by that to oppreſſe Iſrael the more; and no deliverance likely to come: Which yet he had no reaſon to count ſtrange, if he had well remembred and obſerved what GOD had ſaid to him, chapt. 3. that Pharaohs heart would be hardned, and he would not let them goe at the firſt. But Moſes had forgotten this, and ſo complaines, as if GOD had done him and Iſrael both wrong in it, ver. 22, 23.
4. In Numb. 11. 11, &c. 14. 15. We find another fit of diſcontent: he cannot endure with patience any longer the frowardneſſe of the people, who murmured againſt him at every turne; he would be out of his life, and prayes to GOD even to take his life away, rather then to abide ſuch continuall vexation; and againe, verſ. 21. he hath a pang of diſtruſt, and can ſcarce t…ll how to beleeve GODS Word to be true of ſuch a large proviſion to be made for the people as GOD hath told him of: So that GOD is faine to anſwer him with His Almighty Power, Is the LORDS hand waxed? ſhort Thou ſhalt ſee now whether my words ſhall come to paſſe to thee or not, verſ. 23. Theſe paſſions and expreſſions of Moſes, were not like a faithfull ſervant of GOD, but thus the infirmity of a faithfull man diſcovers it ſelfe.
5. Once more we find Moſes faulty; and that in a further degree then any that hath been yet named: his great failing, and for which GOD was moſt highly diſpleaſed with him above all other times, is recorded, Numb. 20. The people murmured for water, and GOD bids Moſes take the rod and ſpeake to the rock and it ſhould give forth water. Moſes goes with the rodde, but inſtead of ſpeaking to the rock, he ſpeakes to the people, and that unadviſedly with his lipps, ſaith the Pſalmiſt, Pſal. 106. 33. and with a provoked ſpirit, overcome with anger and paſſion; and inſtead of ſpeaki…g to the rock, he ſtrikes the rock, and that twice, verſ. 11. And this GOD takes ſo hainouſly, that He charges him with not ſanctifying Him before the children of Iſrael, and not beleeving Him, and that therefore he ſhould not goe into the promiſed Land. So that here is a three-fold fault noted in Moſes, in the ſtory (written by himſelfe) and in the Pſalme. 1. Some unbeliefe, and diſtruſting that ſpeaking to the rock would not ſuffice to fetch water thence, notwithſtanding GODS Word. 2. Some impatience of ſpirit, againſt the peoples untoward murmurings, His ſpirit was provoked by them, more and otherwiſe then it ſhould have been. 3. This expreſt, by unfitting and unadviſed speech, the ſtory ſaith, he call'd them Rebels, and ſaith, Muſt we fetch you water, &c. which language though they well enough deſerved (and worſe) yet it appeared GOD was not pleaſed with it in Moſes. And ſo you have the account of his faults, as the Scripture regiſters them.
Then for Aaron, 2. Aarons failings three.1. This we find in him throughout, that what is noted of him, is being a ſecond in evill, an acceſſary, conſenter and actor with others, but never alone in any remarkeable fault. But particularly three ſpeciall failings are recorded of him, 1. Exod. 32 1, 4. there is a very great fault, that at the peoples ſollicitation and importunity, he made them an Idol, a Golden Calfe, and joyned with them in the honouring of it: for which GOD was exceeding angry with him to have deſtroyed him; but that Moſes interceded for him, Deut. 9. 20. A ſecond is, Numb. 12. Where he joynes with his ſiſter Miriam, (who is firſt named and noted, ver. 1.) in murmuring againſt Moſes. It was ſtrange that he ſhould ſpeake againſt his own brother ſo, whom he ſaw GOD had ſo honoured above him, and who had before (as was obſerved but now) been a meanes to ſave him from GODS wrath by his prayers. And yet by his ſiſter is he drawne away and become a partner with her in this unnaturall Mutiny. And for this GOD is againe angry with him, though he layed then no puniſhment upon his Perſon, yet Aaron confeſſes himſelfe ſtricken in the leproſie ſuddenly inflicted for this upon Miriam, ver. 10. and 11. His third fault was in conſenting to Moſes his Diſtruſt (and Paſſion) in that 20. of Numb. The Charge was given to both together;GODS diſpleaſure for their offences. and GOD blames and threatens them both; and accordingly ſoone after took Vengeance upon Aarons offence, and he dies before the end of that Chapter, as He did after upon Moſes his, Of which we have divers Memorandums afterwards, ſhewing the more GODS diſpleaſure againſt him for this Tranſgreſsion; and of this ſpecially, the Text we have in hand ſpeakes. This GOD remembers Numb. 27. 12, 13, 14. And Moſes afterward ſpeakes of it with ſorrow, Deut. 1. 37. and againe, Deut. 3. 23, &c. where he tels the people how he made a ſolemne ſute of it, and prayed earneſtly to GOD that He would ſpare him, and ſhew him that favour, that he might goe into the Land of Promiſe; and that GOD would not grant his ſute, and forbids him to mention it any more to Him, ver. 26, 27. and once more Moſes ſpeakes to Iſrael of it, Deut. 4. 21, 22. as ſhewing how neere it was to him, and how great a Judgement he tooke it to be. And ſo we ſee GODS taking Vengeance upon his inventions alſo, as well as upon Aarons, and the Text verified of two of thoſe it ſpeakes of.
We have a third to looke after, whom we muſt not forget, and that is Samuel, III. Samuels failing.He was the Judge of Iſrael by GODS appointment, and trained up to be a Prophet from his childhood under the Wing of GOD in Shiloh, and he was a very faithfull Servant of GOD: Yet there is a fault of his inſinuated 1 Sam. 8. that When he was growne old, he was partiall towards his children, he made his Sons Judges over Iſrael, and they walked not in his wayes, but tooke bribes and perverted Juſtice; and it appeares by the ſequele that Samuel was too indulgent and favourable to them; and therefore the people tooke ſuch a diſcontent, that they would not have his Sons nor himſelfe neither, rule any more over them, but would needs have a King to rule over them; and, though this was ill done of the people, to reject Samuel himſelfe, and ſpecially to aske a King, as appeares by GODS words in that Chapter,GODS diſplea…ure for it. and by His Diſpleaſure manifeſted from Heaven, 1 Sam. 12. Yet we may read in it GODS Juſt Vengeance on the misbehaviour of Samuels ſons, and ſo of his partialitie toward them, and we may ſee in both places that it ſtruck Samuel very deeply, 1 Sam. 8. 6. in reference to Himſelfe, and Chap. 12. 2. he cannot forbeare mention of his Sons, who were wholly laid aſide ever after, though himſelfe was not altogether. And thus we ſee all theſe three faithfull men, Moſes, Aaron, and Samuel made Examples of Juſtice in ſome Vengeance taken on their Inventions and offences notwithſtanding GODS favour to them.
Now we muſt adde a word,GODS Graciouſneſſe Anſwering how notwithſtanding their failings and GODS ſeverity, yet He was a GOD anſwering and forgiving them.
1. For Moſes, 1. Moſes.he is ſo famous for GODS anſwering him, that GOD once doth as it were ſue to Moſes to forbeare Praying for Iſrael, as implying that He could not but anſwer Moſes, if he did Pray: Let me alone, that I may conſume them, Exod. 32. 10. and accordingly when Moſes, for all this, did pray, GOD did anſwer, and ſpare Iſrael upon his requeſt, ver. 14. and many other times Moſes his Prayers were heard and anſwered.
2.2. Aaron. Moſes and Aaron together in the univerſall Murmuring and Mutiny, Numb. 14. 5. And Aaron ſpecially when after the Rebellion of Corah, Dathan, and Abiram, and the horrible Judgement of GOD upon them, the earth ſwallowing them up alive, and fire from GOD breaking out and burning up the 250 Princes, that ſtood to be Prieſts, in oppoſition to Aarons Calling, and the next day all the Congregation murmured and mutined againe againſt Moſes and Aaron, as if they had been in fault for the death of thoſe outragious ſinners: Aaron then, at Moſes his direction, runs to the Altar, and fetches fire thence, and puts on incenſe, and with that runs among the people; and though the wrath of GOD were ſo hot againſt them, as that while he was haſting to the Altar and coming backe againe 14700. were dead of the Plague, yet as ſoone as he comes among them, and as a Prieſt, offers incenſe (and ſo Prayers) for them, ſuddenly the plague ceaſes, Numb. 16. 47, 48.
3. For Samuel, 3. Samuel.he was a knowne favourite in the Court of Heaven, ſo that the Iſraelites ranne to him, when the Philiſtines came againſt them, and they put more confidence in his Prayers alone for them, 1 Sam. 7. 8. then in all theirs; and GOD then anſwered him with Thunder from heaven againſt the Philiſtines, ver. 10. and again after the Iſraelites had rejected him, yet they begge his Prayers with great Submiſſion and Importunity, 1 Sam. 12. 19. And both he and Moſes are remembred long after by GOD, as two of the greateſt Favourites that ever He had in this kind, when He tels Jeremy, He would not heare even them, if they were now alive, Jerem. 15. 1. Though Moſes and Samuel ſtood before me, yet my mind could not be to this people, Caſt them out of my ſight. If He would have heard any body, it ſhould have been Moſes and Samuel: Whom He was wont ſo conſtantly to Heare and Anſwer.
Withall we have manifeſt aſſurance of His Forgiving them,Pardoning there all. notwithſtanding the Vengeance He tooke on thoſe faults of theirs, which we even now mentioned, beſides all other times. He that remembers that GOD had a better place to which He removed Moſes and Aaron when He tooke them from the earth; and an heavenly Canaan into which GOD received them, when He denied them entrance into the earthly Canaan; And that this muſt needs be that recompence of Reward, which Moſes had an eye to, when he eſteemed the reproch of Chriſt, greater riches then the Treaſures of Egypt, Heb. 11. 26. And that Moſes is after his death, often owned by GOD as His Servant, as His Choſen; and Aaron is named, Pſal. 106. 16. the Saint of the Lord; He (I ſay) that remembers theſe things cannot doubt of GODS Forgiving them. Conſidering alſo, how Moſes appeared in Glory (with Elias) at Chriſts Transfiguration, Luke 9. 30, 31. And for Samuel, he was not quite put from his Office of Judge, for it is ſaid, 1 Sam. 7. 15. that he Judged Iſrael all the Dayes of his Life; and beſides GOD often imployed him as a Prophet in moſt remarkable Services; which proclaime GODS Graciouſneſſe to him alſo, and forgiving him as well as the Others.
And ſo you have the Story of the Text ſet before you; and the Doctrines obſerved out of it, confirmed (each of them) by this Hiſtoricall Exemplification, Of their Behaviours and GODS Dealings.
I come now to a more generall handling of them; And the 1. of them is this.Doct. 1. That even the Faithfull Servants of God may ſo provoke Him, that they may neede His pardon, and even give Him Occaſion to Take Vengeance on their Inventions and Practiſes.
For the further proofe of this, I may ſay (as indeed of the other points alſo, though ſpecially of the middlemoſt, which holds forth GODS Anſwering and Pardoning Mercy to His Faithfull Ones) that there is ſcarce any Record of any of the Servants of GOD, even the moſt eminent, but there is ſomewhat or other of this kind noted of them. But for the further Evidencing of it, and Affecting every one of us with it, (it being a point of very great concernment and uſe to us all) You may take notice but of theſe generall Reaſons.
1.Reaſ. 1. The be…t have corruption in the as well as the worſt by Nature. That the very beſt Servants of GOD have the very ſame corruption by nature that the worſt have. It is all alike in the one ſort and in the other. There is no difference naturally betweene the one and the other. That place Prov. 27. 19. deſerves to be remembred for this purpoſe, As in water face anſwers to face, ſo doth the heart of man to man. They then uſed to view their faces much in Water (as we now doe in Glaſſes,) and as in Water, or in a Glaſſe, the Image of the true face repreſents all the features, lineaments, moles, ſpots, deformities, that are in the face it ſelfe, and the one anſwers the other exactly, what is in one is in the other: So is it with the heart of one Man (naturally) anſwering to another. There are the ſame ſpots and wrinckles, and blemiſhes in every heart that is in any one ; and to have a true repreſentation of the evill that is in any one heart, We muſt looke upon all the evill that is in all other hearts naturally. The Apoſtle, Epheſ. 2. 2, 3. makes himſelfe and the (now) Chriſtian Epheſians, and the Unconverted Impenitent Unbeleevers all alike by Nature.
2.Reaſ 2. Co…rup…d N…u…e not ab…l…h… i… the b… ▪ Proved. In the beſt Servants of GOD this corrupted Nature is not utterly aboliſhed: The Grace which they have received (and which makes them to differ from other men) doth not ſo farre ſanctifie them, but that the Seeds and Roots of ſinne, of all ſinne doth ſtill remaine in them: A Fleſh they have, which though Crucified with the aff…ctions and lusts in all that are Chriſts, is not quite dead, not altogether mortified, but that lies upon them as a daily and perpetuall dutie to mortifie their earthly members, and to be cutting off of hands and feet and pulling out of Eyes; which yet, contrary to the courſe of Common Nature, will be growing againe, or others in the roome of them: There is a continuall danger of Rootes of bitterneſſe (of any kind) ſpringing up to trouble and defile even them. The Apoſtle, you know, complaines of his fleſh, that he could not do the Good he would, and that he did the evill he would not due, and was carried captive unto the Law of ſinne, and had a body of death which he carried about him, and grones, and cryes out to be delivered from; and tels the Galathians, that the fleſh, in them did luſt againſt the Spirit, ſo that they could not doe the things they would. And this corruption, alwayes dwelling even in the beſt, and too often prevailing,Illuſtrated in that is that which not only ever needs pardon, but oftentimes greatly provokes GOD to take vengeance upon their misbehaviours.
1. This Corruption may yet be further apprehended by us,The Corruption of the beſt appeares in things wherein they moſt excell in vertue. by this one Obſervation following. That, as there is ſcarce any of the ſervants of GOD ſtoried of in the Word, but with their faithfulneſs, their failings are enrolled, (as was intimated before) Paul himſelfe not excepted: So, (which is very remarkeable and deſerving moſt ſerious conſideration,) That ſcarce any of them is noted to be eminent for any vertue or Grace, but ſomewhat of the contrary is obſerved in them, ſome failing even in that very particular.
1.Righteous Noah intemperate. Noah is owned by GOD Himſelfe to be eminently righteous in his generation, Gen. 7. 1. in a generation that abounded with luxury, eating and drinking and jollity, as our Saviour aſſures us, Mat. 24. 38. and ſo Noah was a patterne of Temperance and ſobrietie; and yet we find even Noah once overtaken, and making himſelfe drunke with his owne wine.
2.Juſt Lot defiled. Lot is praiſed by the Spirit of GOD guiding St Peters pen, 2. Pet. 2. 5. for a Righteous man, preſerved ſafe by GODS Grace in the midſt of filthy Sodome; and yet you know what befell him afterward, when Sodome was deſtroyed and himſelfe delivered out of it.
3.Faithfull Abraham diſtruſtfull. We reade that Abraham is called the Father, (the Patterne) of the Faithfull: It is ſaid, he staggered not at the Promiſe of GOD through unbeleefe, but was ſtrong in Faith giving Glory to GOD, Rom. 4. 20. and yet Faithfull Abraham, twice for feare, denies his Wife, and pretends her to be his ſiſter, Gen. 12. and Gen. 10. 2.
4.Meeke Moſes paſſionate. So of Moſes, one of the Men our Text ſpeakes of, it is ſaid, that he was meeke above all the men that were on the earth, Numb. 12. 3. and yet this meeke Moſes overſhootes himſelfe by paſſion, and that which brought the evill upon him, was (as you have heard) his ſpirit being provoked and ſo he ſpake unadviſedly with his lipps▪ And withall he that had ſhewed ſo great faith in ſo many mighty works to be done by him,Faithfull Moſes beleves not. and difficulties to be paſſed through, for ſo many yeares together; and had ſo greatly and perpetually honoured GOD in the ſight of Iſrael; now is challenged of GOD (as you ſaw) that he did not beleeve Him to ſanctifie Him before the children of Iſrael; and therefore he ſhould not bring them into the Land.
5. David, Humble David revengefull.who of all the people of GOD in his time, had been longeſt in the ſchoole of Affliction and Patience, and ſhewed great proficiencie in it, upon all occaſions; as his Pſalmes beare witneſſe, and the ſtory together: Yet when he received a rude repulſe from churliſh Nabal of a kind meſſage and faire requeſt, 1 Sam. 25. he hath ſo farre his Leſſon to ſeeke, that he breakes out into violent paſſion, and reſolves and ſweares he will have his bloud, and the bloud of all his family, and marcheth againſt him to that purpoſe. Thus you ſee faults breaking out in the ſervants of GOD, and even in thoſe things wherein they were famous for Fidelity.
6.Iob impatience. So in him who of all others is ſet forth as the Patterne of Patience, holy Job; You have heard of the Patience of Job, ſaith St James, chapt. 8. 11. But we have heard (and read in his Booke) of his Impatience too: and, we would think him a man very impatient, from whom we ſhould heare ſuch language, as he ſpeakes, chap. 3. and afterward.
7.The Prophet Ionah refuſes to goe on GODS errand. And what ſay you to Jonah, one whom GOD owned and employed to be a Prophet; But firſt he runnes away and will not goe on GODS errand; whereupon GOD takes vengeance upon his invention and tranſgreſſion, in a moſt terrible manner: He firſt perſecutes him with a Tempeſt and makes him afraid with a ſtorme, and then forces him to be his own accuſer and Judge, to condemne himſelfe to be throwne into the ſea, and there he is caſt as it were alive into Hell (as his owne Phraſe is in his Prayer, chap. 2.) by being ſwallowed up by the Whale, and living in that moſt noiſome ſtinking priſon ſo long:Juſtifying his ſin after he had repented of it. And yet after his repentance and GODS marvellous mercy to him, and imploying him againe in his worke, he breakes out into fearfull diſtempers againe; even to juſtifie his former fact, and he is angry, and he will be angry, and he doth well (he ſaith) to be angry even to the death, with GGDS croſſing of his mind and expectation. How contrary was all this to the duty of a Prophet, to the diſpoſition of a Penitent received to mercy, and yet thus it was with him: This is our corruption remaining even in a faithfull mans heart.
8.After many yeares Ieremie reſolves to preach no more. Looke upon Jeremie alſo, and you ſhall ſee a wonderfull example. Firſt, He was indeed very hardly uſed, Jer. 20. and he ſaith, he was in deriſion daily, every one mocked him, ver. 7. and therefore he is weary of his office and employment, and reſolves he will preach no more: Then I ſaid, I will not make mention of Him, nor speake any more in His Name, ver. 9. A ſtrange diſtemper to be in a Prophet, who had preached ſo long, but that GOD cures ſuddenly, with ſome kind of vengeance, by making His Word as a fire in His bones, that he could not forbeare giving it vent, and then he recovers himſelfe and comforts himſelfe that GOD would take his part againſt his enemies and perſecutours; The LORD is with me (ſaith he) as a mighty terrible one, &c. and ſo he gets ſo mighty a victory againſt this temptation, that he ſings a Song of triumph,After a tryumph over a temptation, is (in a manner) wholy tranſported with it. and calls others to joyne with him in it, ver. 13. Sing unto the Lord; praiſe ye the Lord, for He hath delivered the ſoule of the poore from the hand of evill doers: And now you would thinke he were for ever delivered from all impatience. But marke the very immediate next words, Curſed be the day wherein I was borne, &c. And, which is worſe, Curſed be the man that brought word to my Father, &c. O ſtrange! Can this be poſſible, that from a heart ſo calmed and ſetled in Faith and Joy, ſuch a ſuddaine ſtorme ſhould ariſe of monſtrous and horrid impatience? But ſuch is man; ſuch is even the beſt man, when his corruption is let out, and his ill nature is ſuffered to diſcover it ſelfe. I ſhall not need to tell you of Peters falls.
But 9.The two greateſt friends in the world Paul and Barnabas, contending and parting upon it. I have one example more to ſet before you, of Paul and Barnabas together; two that were as much united together by all manner of Religious conſiderations, as almoſt any two can be. Barnabas tooke Paul then named Saul newly turned from being a perſccutour, when the Diſciples were afraid of him, Acts 9. and brought him to the Apoſtles, and is his witneſſe how he was converted and how he had preached; and after that he makes a journey as farre as Tarſus from Antioch to ſeeke Saul, and brings him to Antioch, and there they preach together a whole yeare and taught much people; and after that they were ſent together to carry Almes to Jeruſalem: and being returned to Antioch, they were ſent out together, by the expreſſe charge of the Holy Ghoſt, to preach, and after great and happy ſucceſſe, they were imployed by the Churches to goe up to the Councell at Hieruſalem about the Queſtion of Circumciſion. And now after all this ſtictneſſe of Union, being about to goe forth againe to viſit the Churches, they fall at oddes about a ſmall matter, as one would thinke, Whether ſuch an one ſhould goe along with them, or not; and the contention was ſo ſharpe betweene them, as neither the Church, nor any of the brethren could reconcile them at that time; but they part aſunder, and goe one one way and the other another; and perhaps never ſaw one another again. This is a very great and a ſad proofe, of the great corruption of nature, ſtill in the very beſt of GODS Saints, and faithfull ones.
3.Reaſon 3. S…tans violence in temp…ing them continually. To all which we may adde both the violent and cunning importunity of Satan, who makes it a continuall buſineſſe of his, to tempt them to all manner of ſins, that if he cannot prevaile in one thing he may in another; and if he cannot (as he cannot) regaine them under his tyranny and dominion, he may yet doe them what miſchiefe he can, diſturbe the peace of their conſciences, diſhonour GOD, and promote his own kingdome, by their ill examples eſpecially.
4.Reaſon 4. Men often are tempt…s to the godly. Withall he can and doth very much make uſe of Men, evill men (and ſometimes even of good) as his inſtruments, who not ſeldome doe even take it to taske and make it a maine part of their buſineſse, to draw the ſervants of GOD to ſinne, to ſinnes of ſcandall, thereby to promote their own luſt by their aſſiſtance, or to encourage and beare out themſelves in their own evils, by ſuch practices of better men, and ſometimes even in very malice to the ſervants of GOD, that they may have advantage to reproach them, and the very profeſſion of Religion which they make; And to this purpoſe they lay ſnares in their way continually, ſometimes offering worldly advantage, otherwhiles threatning worldly inconveniences, and alwayes ſtraining their witts to purſue them with importunities and ſubtilties, to ſeduce them. All theſe laid together, their own corruption, Satans ſuggeſtions, and Mens inſtigation doe ſo unhappily verifie our firſt point, and afford ſuch continuall experiments of it, that I ſhall need to ſay no more of it at the preſent in a Doctrinall way. I come to the ſecond.
Though GODS ſervants doe provoke Him, Doctrine 2. GODS Mercy to His ſervants, though offending Him.and He doe thereupon take vengeance, Yet is He ever a GOD of Grace to them, anſwering their prayers, and affording them pardon. I ſhall not illuſtrate this by examples at this time, further then I have done already, every one of the fore-named Inſtances making it plaine. But I ſhall give you ſome Reaſons of it.
Firſt,Reaſon 1. He h…th engaged Himſelfe to heare prayers. GOD uſes to anſwer His ſervants, becauſe it is one of His Titles which He takes to Himſelfe, and His ſervants give Him the Name of, That He is a GOD hearing prayers; Which is therefore expreſt becauſe He would encourage all men, (much more thoſe that are already His ſervants) to come unto Him, Pſal. 65. 2. O thou that heareſt prayers! to Thee ſhall all fleſh come. So David aſſures himſelfe and his enemies both, that he ſhould find in his own particular. The LORD will heare (that is anſwer) when I call upon Him, Pſal. 43. And Pſal. 10. 17. a demonſtration is given of it, in that it is ſaid to GOD, Thou hast heard the deſire of the humble, Thou prepareſt their heart, and Thou cauſeſt Thine eare to heare. Which is as much as if it had been ſaid, Thou beſpeakeſt, and even inditeſt their Petitions (GODS Spirit doth ſo, Rom. 8. 26, 27.) and therefore as Thou haſt ever done, ſo unqueſtionably thou wilt ſtill afford them a gracious Anſwer.
2.Reaſ. 2. He is ever able to doe them good. This is the more certaine, Becauſe GOD hath alwayes in His hand a ſufficiency of Power (and Wiſedome,) to grant their faithfull deſires, by Over-ruling all things for their good, even notwithſtanding all that they have done againſt Him, and ſo againſt themſelves, or that He hath done againſt them. This is the great difference between GOD and Men, that men oft times, when others ſue to them, find things in ſo ill a condition, partly through the fault of thoſe that now ſue for their favour, and partly through their own raſhneſſe or ſeverity, that they know not how to help them, nor which way to make them any amends for any thing they have made them to ſuffer. As the Iſraelites, Judg. 21. would willingly have done more for Benjamin, againſt whom they had been rigorouſly cruell; But they knew not how to doe it, they had no power to recompence their own exceſſive ſeverity, upon the Benjimites perverſe obſtinacy. But it is never ſo with GOD. He never powers out ſo much wrath upon any of His ſervants (whatever He doe upon His enemies in concluſion.) But He hath ſtill in His hand to make them amends. Even though He take away their lives: He hath ſo much good to beſtow upon them, as He may ſtill be ſaid to forgive them, He hath a better life for them; an Eternall life, of perfect Happineſſe. And in the meane time, witneſſe Joſeph and Job, and many others of His Saints, They are never ſo low nor ſo afflicted in this world, but He hath power enough to raiſe them up againe to comfort and honour. And therefore He doth certainly afford them anſwer of Grace to all their faithfull prayers.
3. He doth alſo forgive them without faile; becauſe He hath received a Ranſome for them. GOD hath received a Ranſome for His ſervants offerces.It is Elihu's phraſe, Job 31. 24▪ Deliver his ſoule (ſaith GOD) from going downe into the pit▪ for I have received a Ranſome. GOD Himſelfe hath ſet forth Chriſt (provided Him, ſent Him, declared Him,) to be a Propiti…ion through Faith in His Bloud, to declare His Righteouſneſſe or Juſtice for the Remiſſion of ſinnes that are past, through the forbearance of GOD, Rom. 3. 25. So that GOD in His taking vengeance upon the offences of His ſervants, doth it not for the ſatisfaction of His Juſtice. For Chriſt hath made that ſatisfaction, He is ous Surety, Heb. 7. 22 and gave His life a Ranſome for us, Mat. 20. 28. And ſo notwithſtanding all the Chaſtiſements He layes upon them (which are for an other end, as we ſhall ſee in the next Point by and by,) The Chastiſement of our peace, by way of ſatisfaction, was upon Him, He hath borne the burden of them all. And by His ſtripes, (not our own) are we healed. Therefore how much ſoever GOD corrects any of thoſe that are in Chriſt, yet He pardons them. The Lord hath chaſtened me ſore, ſaith the Pſalmiſt, Pſal. 118. 18. yet hath He not given me over unto death. Holy Job goes further, chapt. 13. 15. Though He kill me; yet will I truſt in Him. That muſt needs carry with it, aſſurance of forgiveneſſe, in the moſt deadly blowed that GOD can give His ſervants. And indeed the Apoſtle makes this an argument of GODS graciouſneſſe, and forgiving the iniquities of His ſervants; that, when otherwiſe they would be hardned in their ſins which would turne to their deſtruction, if not remedied, that He corrects them ſeverely, even to death ſometimes. So he tells the Corinthians who had prophaned the Lords Supper greatly, For this cauſe many are weake and ſick among you, and many ſleepe, that is, are ſtricken with death, 1. Cor. 11. 30. and after followes, ver. 32. When we are judged, (even ſo ſeverely) we are chaſtened of the LORD▪ that we ſhould not be condemned with the world. Here is undoubted forgiveneſſe notwithſtanding deadly ſeverity.
4.Reaſ. 4. God …lorifieſ Himſelfe in His ſervants Repentance. GOD therefore forgives, becauſe. He will glorifie himſelfe in the Repentance of His ſervants, after their provocations and His taking ve…geance. And ordinarlly He doth this viſibly, when He layes any great correction upon His ſervants, He makes them give publicke and open teſtimony of their Repentance. This is remarkeably inſinuated, for the thing it ſelfe, Iſa. 57. Where firſt GOD is angry with one of His and ſmites him for the ſinne of his covetouſneſſe, and hides His face from him; And for a while this doth him no good; but he goes on frowardly in the way of his own heart: Hereupon GOD, (in the riches of His Grace) reſolves to take an other courſe with him; and to manifeſt ſuch love to him, as ſhould overcome him with kindneſſe. I have ſeen his wayes, and I will heale him, &c. Here is forgiveneſſe and Grace for Repentance undeniably, notwithſtanding all forgoing ſinne and judgements.
5.Reaſ. 5. Elſe GOD would have none to ſerve Him. And indeed if GOD ſhould not vouchſafe pardon, when His ſervants have provoked Him, He would have none left upon earth to ſerve Him; If thou Lord ſhouldſt marke iniquities, ſaith the Pſalmiſt (that is, if Thou ſhouldeſt deale with us without any mercy, according to our iniquities,) O LORD who ſhall ſtand? Then followes. But there is forgiveneſſe with Thee, that thou maiſt be feared, Pſa. 130. 3, 4. No man could have any heart to ſerve GOD, if knowing that he ſhould, through his corruption, oftend in many things, he ſhould have no forgiveneſſe at all, but only corrections and puniſhments, and finally death and damnation, for his reward. And this muſt be the portion of all thoſe at laſt, that have no forgiveneſſe. Therefore GOD Himſelfe gives this reaſon of His mercy, in the forementioned, Iſa. 57. 16. I will not (ſaith He) contend for over, neither will I be alwayes wroth, for the ſpirit would faile before me and the ſoules that I have made. Therefore ſaith David, Pſal. 103. 10. He hath not dealt with us after our ſinnes, nor rewarded us according to our iniquities, and verſ. 13. As a Father pitties his own children, ſo hath the LORD compaſſion on them that feare Him; For He knowes our frame, He remembers that we are duſt, &c. And therefore, with this the Church comforts herſelfe in the midſt of GODS moſt terrible corrections, Lam. 3. 32. Though He cauſe griefe yet will He have compaſſion, according to the multitude of His Mercies.
6.Reaſ. 6. GOD is a GOD in Covenant with His ſervants. There is one Reaſon more inſinuated in the very Text, which may not altogether be forgotten, and that is, The Covenant, whereby GOD hath engaged Himſelfe unto His ſervants to be their GOD, Thou anſweredſt them ô LORD our GOD. For GOD to be our GOD, is to be a GOD anſwering prayers and forgiving ſinnes,, Pſal. 50. after He had mentioned the Covenant between GOD and His people, verſ. 7. It is ſaid, verſ. 15. Call upon Me in the time of trouble and I will deliver thee, &c. And for forgiveneſſe, we know, beſides the manifold particular expreſſions of Promiſes of this kind, The Covenant made with Abraham, was a Covenant of Grace in Chriſt, the Promiſed Seed, in whom all the Nations of the earth ſhould be bleſſed, Gal. 3. 16. and an everlaſting Covenant: And both theſe inferre certainly forgiveneſſe, to all the faithfull ſeed of Abraham. And ſo this ſecond Point is alſo in ſome proportion illuſtrated and cleared. The third and laſt followes, namely—
3.Doctrine 3. GOD is ſometimes ſevere to His, though ſtill mercifull to them Though GOD doth anſwer the prayers and forgive the ſins of His faithfull ones, Yet they may ſo provoke Him, as He ſometimes takes vengeance on their inventions, inflict; very ſevere puniſhment, on their miſbehaviour.
The Reaſons of this are:Reaſ. 1. GODS Holineſſe. 1. The Holineſſe of GOD, which allowes not ſin in any one; but ſhewes ſome diſpleaſure againſt it wherever He finds it, even where He loves the perſons, and ſo pardons for His beloved Sons ſake, Yet He will make them know their ſins are odious to Him, and they ſhall feele the ſmart of it. We ſhould not at all be apprehenſive of the Holineſſe of GOD, and His deteſtation of ſinne, if He did not take vengeance upon ſome tranſgreſtions in ſome perſons; and we find by experience, that we are but little apprehenſive of it, when we feele no tokens of His diſpleaſure againſt us for our ſinfull carriages. He therefore in reference to the glory of His Holineſſe, doth not altogether ſpare ſin, no not in His own.
2.Reaſ. 2. GODS Juſtice. As the Holineſſe of GOD, ſo His juſtice calls for it : Namely that He ſhould not ſee His Holy and Righteous Law broken, and give the tranſgreſſours no remembrance for it: Whether the tranſgreſſion be more immediately againſt Himſelfe the Soveraigne LORD and Law-giver, or againſt the ſubjects of His Kingdome. If any of His ſervants ſo farre forget themſelves and Him, as to diſhonour Him by treſpaſſing upon any thing that is His; or doing any thing that reflects upon His Majeſty; It is moſt juſt, that they ſhould be ſo dealt with, as it may appeare to them (and all men) that GOD is not one fit to be abuſed any way; and that His Infinite Goodneſſe and Mercy ought not to be eſteemed an encouragement to any to ſet light by His Authority and Soveraignty. Againe, If they misbehave themſelves one to another, It is moſt juſt that GOD ſhould diſtribute Juſtice among them ſo farre, as to diſcountenance the wrong doer, and make him afraid of doing the like againe, that GOD ſhould ſo ſet them to rights when they are quarrelling one with another, or abuſing one another; as that it may appeare He gave them no ſuch leave; and that His Laws to the contrary were not given in vaine.The Juſtice of a Father. Only in all this, we are to remember, that the Juſtice we are now ſpeaking of, is not the Juſtice of a Judge, that lookes barely to the rigour of the Law and the deſert of the offence; But the Juſtice of a Father; Who though he ſcourges and corrects his child, even to bloud ſometimes, for untowardneſſe relating to himſelfe, or to any of the family, or even ſtrangers, yet he doth it not to ſatisfie his own ſpleene, nor in malice againſt his child; but to make him ſenſible of his fault and carefull to amend, and to ſhew himſelfe in his Paternall authority, rightly diſpenſing favours and corrections according to the behaviours of every one of his children. Thus it is with GOD, And this is ſo certaine, that it is expreſſely contained within the Covenant of GOD and a part of it, Pſa. 89. 30, 31, 32, &c. If his children forſake my Law and walk not in my judgements, if they breake my ſtatutes and keepe not my Commandements, Then will I viſit their tranſgreſſion with the rodde, and their iniquitie with ſ…ripes: Nevertheleſſe my loving kindneſſe will I not utterly take from him, &c, It is made to all the children of David, that is of Chriſt, whoſe Type David was herein. And though Mercy (the ſure Mercies of David, as Eſays phraſe is, Eſay, 53. 3. applied by St Paul, Acts 13. 34.) be infallible and unchangeable to them; yet doth GOD, as we ſee, expreſſely reſerve to Himſelfe the right of correcting them when they provoke Him.
3.Reaſ. 3. The Faithfull need it ſometimes. And this is further Confirmed, by the Need that the very faithfull have of being thus dealt with. Now you are in Heavineſſe (if need be) ſaith St Peter, through manifold Temptations, (that is afflictions and corrections) 1 Pet. 1. 6. Experience ſhews this but too much; that our children doe not more need correction in their yonger yeares, then all Gods children neede it, now and then all their Life. it, the one and the other are and will often be froward and wanton, and proude, and ſelfe-willed, and quarellſome, and untoward to learne any thing that is good. And GOD hath Ordained and ſanctified Corrections to be a meanes both to the one ſort and to the other, to make them weary of doing amiſſe, when they ſhall find that Verified to them which GOD bids his people take notice of Jer. 2. 19. Thine owne wickedneſſe ſhall correct thee and thy backſlidings ſhall reproove thee; Know therefore and ſee, that it is an evill thing and bitter, that thou haſt forſaken the LORD thy GOD, and that my feare is not in thee, ſaith the LORD GOD of Hoſts. GOD will make all his Servants find and feele and acknowledge this in their Degree. And to this ſpeakes the Apoſtle Heb. 12. both for GODS Intention in corrections and for the ſucceſſe of them. Having compared GODS fatherly corrections with our Naturall Parents dealing with us in our Minority, He ſaith expreſſely, He doth it for our profit, that we may be partakers of His holineſſe, v. 10. For our profit, I ſay, and not to ſatisfy his owne mind, or wreake his owne diſpleaſure upon us, as earthly parents not ſeldome doe, as he had intimated in the beginning of that Verſe. And as GOD meanes no otherwiſe but thus; So his Intentions doe not faile of a ſutable Succeſſe in the Iſſue, as is aſſured us. v. 11. Now no chaſtiſement for the preſent ſeemes to be joyous but Greevous: nevertheleſſe afterward it yeelds the Peaceable fruit of righteouſneſſe to them that are exerciſed thereby.
Finally,Reaſ. 4. To teach byſtanders, 1. That the wicked ſh…ll not ſ…pe alwayes. GOD deales thus with His owne Faithfull Servants, very much in reference to ſtanders by, ſtrangers and even enemyes; and that in a double reſpect 1. to Let all the World know that He hath Iudgements in ſtore for the Wicked, which ſhall not faile to fall upon their heads with violence, according to thoſe cleare Sentences Prov. 11. 31. Behold the Righteous ſhall be recompenſed in the earth, how much more the wicked and the ſinner? and 1 Pet. 4. 17, 18. The time is come that Judgement muſt beginne at the Houſe of GOD, and if it first beginne at us what ſhall be the end of thoſe that Obey not the Goſpell of GOD? And if the Righteous ſhall ſcarcely be ſaved where ſhall the Vngodly and the Sinner appeare? And as our Saviour urges from His owne Sufferings, Luk. 23. 31. If theſe things be done in the greene Tree, what ſhall be done in the Dry? So may we well argue, in our proportion, If GOD will not endure alwayes provocations from His owne, though He love them ſo well as to forgive them ever: then doubtleſſe. He will never Suffer the Obſtinate Impenitents to goe allwayes unpuniſht. If He lay ſtripes on the back of His Children for their Follies, He will infallibly, (as the Threatning is in expreſſe▪ Termes Pſal. 68. 21.) Wound the head of His enemies, and the Hairy ſcalpe of ſuch an one as goeth on still in his Treſpaſſes. Whether evill men will learne this from GODS correcting His owne, or no: yet by all this it is manifeſt that it is done partly for that end to teach and warne them.
2.2. That there is no cauſe to reproach Religion for the faults of any. But withall there is another maine end, why GOD doth this, oft times within the ſight and hearing of evill men; namely that He may let them ſee, That they have no Reaſon to Blaſpheame or Reproach the Name or Religion of GOD, or ſpeake evill of His wayes; becauſe of any ſcandals that any of His ſervants runne into. For if they can truly and really blame them for any ſuch misbehaviour; they may alſo, within a while be able to diſcerne, (if they will mind it, and not wilfully ſhut their eyes againſt the light of GODS Providence) that GOD is no favourer of ſinne in the beſt of His owne; and that as they that offend, doe not therein walke according to the Principles of their own Profeſſion: So no blame can be charged upon GOD for it, Who takes vengeance upon ſuch misbehaviours; and makes them aſhamed of their miſdoings, and afraid of doing the like againe. And this is expreſſely ſignified to David, after his great ſcandall, That though GOD had pardoned him and put away his ſinne, that he ſhould not die: Yet the threatned corrections ſhould come upon him; and that particularly the miſbegotten child ſhould be taken away. Howbeit becauſe by this deed thou haſt given great occaſion to the enemies of the LORD to blaſhpheme, the child alſo that is borne to thee ſhall ſurely di…, 2 Sam. 12. 14. This being GODS manner in all ſuch caſes, is ground enough (though mens wickedneſſes will not regard it) for ever to ſtop the mouthes of all thoſe that would blaſpheme, when any of GODS people, are guilty of any ſcandalous offence. And ſo we ſee on all hands Reaſons for GODS ſeverity, as well as for His pardoning Mercy: And all the three Points are diſpatcht, for the Doctrinall part of them. I now come to the Application of them all three together: but in a threefold diſtinct Uſe.Applic. 1. Of Humiliation, 2. Of Exhortation, 3. Of Conſolation.
1.Vſe 1. Of Humiliation. For Humiliation. As the day ſpecially, and extraordinarily calls for it; and we make ſpeciall profeſſion of it in this preſent continued meeting: So doe all the three Points that have been handled meete to recommend and reinforce it. For 1. if we have learned and are ſenſible how corrupted we all are, notwithſtanding any Grace we have recived from GOD; and how prone to offend and provoke Him notwithſtanding any faithfulneſſe we have ſhewed toward GOD; And ſecondly, If we be apprehenſive of GODS anſwering and pardoning Mercy, and that we are not yet deſtroyed, though we have provoked GOD with many of our inventions; and doe ſtill expect Mercy from Him, though we know we ſhall ſtill offend Him in many things; And thirdly, If we feele withall for the preſent ſomewhat more, and feare for the future, GODS taking vengeance on our inventions and misbehaviours; Then ſurely we have all cauſe to be humbled in each one of theſe reſpects ſeverally, and much more of all of them together, and this will be a neceſſary and profitable foundation for the other two Uſes which are to follow. We call this day a day of Humiliation, GOD grant it may prove ſo in His eye and eſteeme: But the truth is, I feare our dayes of Humiliation, are not reckoned by GOD to be ſuch; and that He may put that queſtion to many of us, and poſe us with it; with which He checkes the Jewes, Zach. 7. 5. When you faſted and mourned (ſo long and ſo often as you have done) did you at all fast unto me! even unto me! We come indeed and give attendance upon GOD outwardly; and we ſit (and ſtand, and kneele) before Him, as His people, (as the Prophets phraſe is, Ezek. 33.) But GOD that ſearches the hearts,Of which there is but little ſigne uſually before or after the publike Servic…s and will be worſhipped in ſpirſt and in truth, can tell how untowardly men come, and ſees much untowardneſſe (I am afraid) in very many of us, even in our ſolemneſt Humiliations, and ſaddeſt expreſſions of it. And if we our ſelves may judge by the conſideration how men carry themſelves immediately before, and immediately after, we have little ground to beleeve, there is any great Humiliation in mens hearts when they ſeeme to be moſt abaſed before GOD. The day before, or even the morning before, who makes ſo much as any ſhew by his diſcourſe, that his thoughts are ſetling toward the humbling of himſelfe? when women dare come hither with their bare breaſts, and spotted faces, and gariſh apparell, is not this as it were to outface GOD? and tell Him they meane nothing leſſe then to be humbled in heart before Him? while people ſitting here, before the publike Services begin, and in the ſpaces between, ſhew pleaſantneſſe in their looks, and their words ſavour of nothing but worldly matters; and as ſoone as they are gone hence, what ever they have heard or made ſhew of in publike, their language at home, and all their behaviour, even the ſame night, and much more next morning, have no tincture of any ſuch thing as affliction of ſpirit; what can we beleeve, but that they doe not ſo much as (that which the Prophet mentions and rejects, Iſa. 58.) Afflict themſelves for a day, and bow downe their heads like bull-ruſhes. For with them it is but a few houres, and not a whole day, and when they are over, then they are as jolly againe, and hold their heads as high as they did before, and all their pretended Humiliation is gone and forgotten, and not a ſhaddow of it remaining. Beloved if we doe thus, we may pleaſe our ſelves with calling this a day of Faſt and Humiliation, but I am ſure there is little Humiliation in that ſoule that behaveth it ſelfe after this manner.
There was a happy and pious Exhortation to Humiliation ſet forth ſome Moneths agoe by the Authority of the Parliament; I could heartily wiſh it might be enjoyned to be read every where every Faſt-day, in the beginning of the day; and that to this were added a Charge, that one of the Sermons at leaſt in every Congregati…n, might be expreſly made to move to Humiliation and Repentance: for I muſt needs profeſſe, that I much feare that the greateſt part, even in the greateſt and beſt Congregations, can ſcarcely inſtruct themſelves ſufficiently in the buſineſſe of ſuch a day, Therefore,To remedy which a conſtant Exhortation in one of the Sermons would be greatly profitable. if when we come to humble our ſelves, there were not only ſolemne Confeſſion of ſinnes by the Miniſters, but ſome earneſt and vehement Exhortation to mourne for the ſinnes confeſſed and to be confeſt, this might perhaps faſten ſome better thoughts in the minds of moſt men, then now, I doubt, doe ever ſo much as comecroſſe their minds. For, though we call the buſineſſe of ſuch a day, Prayer and Faſting, yet I verily believe, the moſt of men doe much more mind the Sermons and Exhortations, then they doe the Prayers; N. B.and mens very countenances declare it, and their demeanour to any one that doth but caſt his eye upon them: Some are plainly gazing up and downe; and others put themſelves into ſuch a posture, as if they be not extraordinarily zealous, muſt needs diſpoſe them much to fall aſleep, they could not doe otherwiſe; But if they be attentive at all, they make ſome ſhew of it during the Sermon: and therefore, if ſome ſerious thoughts of Humiliation were offered to them in the Sermon each day, it might put every ones ſpirit into a much better frame then now uſually they are in.
Let me therefore endeavour this a little: And, though our Mercies have not been ſo miraculous, as thoſe the Text ſpeakes of in anſwering, yet I am ſure our pardons are to be acknowledged very admirable: conſidering that the ſins of every one of us may be found upon a carefull inquiry, to be worſe then theirs who are pointed at in the Text; our evill hearts have found out worſe inventions, and the vengeance that GOD hath taken upon thoſe inventions, hath, at leaſt in our conceit, been terrible enough; all which require us to be greatly humbled for our offences this day.Three ſorts of ſins to be humbled for. To which purpoſe, let me chiefly touch upon three things. 1. Some Perſonall ſins, that we may be remembred of. 2. Some Nationall ſins. 3. How farre any of us may be charged with being guilty of theſe Nationall ſins.
Firſt,1 Perſonall, namely againſt our Covenant in generall. For our Perſonall ſins, I would wiſh all but to remember, generally, our Covenant, and enquire about breaches of that; and particularly, to ſee whether we are not guilty of ſuch kind of ſins as we have noted before in any of the perſons whom the Text ſpeakes of. When we entred into our ſolemne Nationall Covenant, we even in it publikely profeſſed that we had a ſerious apprehenſion of our own ſins and the ſins of the Nation calling for GODS wrath againſt us; and there is mention made of ſome ſpeciall ſins, as that we have not as we ought, valued the ineſtimable jewell of the Goſpell, that we have not laboured for the purity and power thereof; that we have not endeavoured to receive Chriſt in our hearts, nor to walke worthy of Him in our lives: and we there alſo undertake many things, which I am afraid we have much forgotten: and I am perſwaded that there are many, N. B.that never ſo much as read it over once ſince they tooke it, ſo little regard have they of it; and that they cannot name ſo much as any one ſinne that they have forborne, or one duty that they have performed the more for their Covenants ſake: And if this be true, have not ſuch great cauſe to be humbled, and to be afraid leaſt GOD take vengeance upon their breach of Covenant? And indeed how few of us, if we view our faces but in that glaſſe of our Covenant, can chuſe but be aſhamed and afraid of our not having been true to it and ſtedfaſt in it as we ſhould have been?
But let me inſtance rather in thoſe kinds of ſins,Specially for like ſinnes to theſe pointed at in the Text. that the Worthies in the Text were found faulty in, and aske every conſcience whether it hath not ſomewhat to charge upon it ſelfe, in one or other of thoſe errours?1. Neglect of Sacraments. 1. We find Moſes neglectfull of the Seale of the Covenant for his child, omitting the Circumciſion of his ſonne. I know not why he did ſo, unleſſe it were to pleaſe his wife; (for he had a Zipporah in his boſome, a Midianitiſh wife;) but however, he was too blame in it, in not dedicating his child to GOD, not valuing the Seale of His Covenant as he ſhould have done.Baptiſme abuſed, Now is there not among us a great deale of guilt in this kind? The little uſe that moſt have made, or doe make of their own being baptiſed, and being made partakers themſelves of that Seale of GODS Covenant, in their childhood, (which ſucceeds Circumciſion under the Goſpell,) and carrying themſelves never a whit the better towards GOD for His receiving them as His ſo long agoe in that Sacrament; is it not unhappily puniſht in more then a few,neglected. with their calling in queſtion, whether children ſhould be ſo dedicated to GOD, and partake of that Seale of His Covenant? and ſo becauſe they have themſelves abuſed GODS goodneſſe to themſelves, they come to deny their own and others children to have any right to that pledge of His goodneſſe; and ſo make amends for one ſin with another.The Lords Supper And doe we not ſee the like in the other Sacrament? Becauſe very many even the moſt have had little regard to prepare themſelves for the LORDS Supper, and have come many a time unduely,abuſed, unworthily without examination of themſelves; and now is it not come to that paſſe,neglected. that great numbers fall off from it altogether, and queſtion, whether they may come with ſuch and ſuch perſons (as they like not,) and if any thing be there done which they like not of; and ſo becauſe they never got any good by coming (as ſome have not ſtuck to confeſſe,) they make amends by ſtaying away altogether, and ſo are wanting ſtill to the Honour of Chriſt, and the good of their own ſoules; to the augmentation of which that Sacrament was ordained; and to which it is effectuall in all thoſe, that come with faithfull and prepared hearts to it, what ever become of other men.
2.2. Unwillingneſſe to venture upon hard taskes. As we find Moſes unwilling to venture himſelfe upon the wrath of Pharaoh, and to undertake a troubleſome and difficult worke: So may we not find among us a great deale of guilt in this kind? How few are there of us, that can afford to venture upon undertakings that are like to provoke the wrath of men, ſpecially great men, againſt us? How doe we ſhrinke, and draw back, and make excuſes when we fore-ſee any difficulty more then ordinary in the imployment? Or who can almoſt find in his heart to engage himſelfe in a taske, whoſe certaineſt wages from men is like to be diſpleaſure and rage?
3.3. Complaint of our thankleſſe and fruitleſſe imployments becauſe not ſucceſſefull at firſt. As we find Moſes complaining, in a ſort, even of GOD Himſelfe, that he was by Him ſet about a Thankleſſe and Fruitleſſe Imployment, and that things were worſe now after his ſetting upon it then before (though GOD had forewarned him it would be ſo at the firſt,) and afterward, that he was not able to endure it any longer, and deſires to be out of his Life: So are not theſe the Vſuall complaints of many of us, in our ſeverall buſineſſes, though gone about at the Vndoubted Command of GOD? Doe we not often wiſh that we had never undertaken them. (How many ſpeake ſo of this moſt neceſſary defence, which their owne Conſciences ſtill tell them is the Command of God?) and frequently cry that things grow every day worſe and worſe; and that we are not able to abide it if it continue thus with us but a while longer? and we would gladly runne any whether, if we knew whether: and ſometimes wiſh we could runne out of the World, So impatient are we of the frowardneſſe of the generation, with which GOD will have us to wraſtle: Even though His Word and all Experience proclaime to us, that every worke, and every Generation hath its difficulties: and that reproaches have ever attended the moſt noble enterprizes, and the Speciall Nature of thoſe we are ſet about, does oftentimes forewarne of ſpeciall difficulties to be Vndergon…, as certainely as foule wayes in the depth of Winter. But when theſe come upon us, doe we not very often expreſſe a great deale of diſcontent, and impatience, in our families, and to others, and ſcarce forbeare repining at GODS owne dealings with us, or know how to make a compoſed Prayer to GOD, So diſquieted are our minds with diſturbances.
4.4. Diſtruſt paſſionately diſcovered, b…f…e men, by unwarrantable words and actions. Againe as we find Moſes Diſtruſting GOD, the rather becauſe the Perverſeneſſe of the people provoked his ſpirit; So that he Diſcovers Paſſion and ſome Unbeleefe both together, even before the people: which was to the Dishonour of GOD, as GOD Himſelfe charges him and Aaron both, in the forecited, Numb. 20. Yee beleeved me not to sanctify me before the Children of Iſrael &c. And ſo he takes away, which GOD had not appointed him; All which together Provoked GOD …o againſt him: So doe we not every one of us, more then Once in our lives, even in the ſight of others, in whoſe Eyes we ſhould be ſpecially carefull to Sanctify and Glorify GOD, Breake out into ſome impatiencies? Specially when men deale perverſely with us? (not to ſpeake of many of our frowardneſſes, when our ſelves only are in fault) and even viſibly manifeſt Vnbeleefe and Diſtruſt? and upon this Venture upon Actions which GOD hath not allowed us? And if we find theſe things in our ſelves, (as very few are able to pleade Not guilty,) We have ſurely great cauſe to Humble our ſelves for them this Day, and hereafter; and the rather becauſe of the Vengeance we find to our Coſt, that GOD takes upon our Inventions and Practiſes in this kind. And ſpecially when our Sinnes are ſuch, as come into publike View. GOD bore with Moſes his Impatience and pang of Vnbeleefe Numb. 11. when it was only in ſecret betweene GOD and Moſes: But when it came to the Notice of Iſrael Numb. 20. Then GOD was pleaſed even to make ſo faithfull a Servant an Example, Then which there is ſcarce a greater in all the booke of GOD, to make us Humble; and affraid of any Miſcarriage in the ſight of Men. And if we would obſerve it narrowly; We ſhould find, that though GOD be not ſo ſevere altogether in outward reſpects now to the generality of His ſervants, as He was then to ſome, of whom we have the records in Scripture (for We have the records but of ſome, and thoſe few, in the Scripture that are owned as faithfull; and but of ſome failings of theirs; and now and then of ſome Vengeance taken on thoſe failings;)N. B. Yet ſeldome doe any of His Servants breake out into faults before the Eyes of by-ſtanders; but Some kind of Vengeance or other, is (ere long) taken on thoſe faults, even before the Eyes of thoſe that ſaw their Miſcarriage: Though this the corrupt and careleſſe Heart of Men Seldome obſerves ſo much as they doe the other.
5.5. Complying with others …. Againe, as Aaron ſeverall times is found faulty in yeelding to and complying with others in their practiſes of untowardnes: So how frequently do we the like? Thoſe that can and do keep themſelves upright when they are alone, or in good company, out of Temptation; Yet are they not very many times overcome with the Importunities of Ill companions, (Specially of a Multitude) to comply with them in their Ills? and poſſibly even to be their Agents and Inſtruments to doe very badde Acts for them and with them? But much more, if thoſe that are our neere and deare friends, and ſpecially being themſelves godly, prove to be Tempters to us any way, and give us ill example; how ſeldome doe we ſtand out againſt ſuch a Shocke? But we murmurre againſt our Superiours and betters, as they doe; and we diſtruſt GOD, and diſcover our Incredulity to others, as they doe before us. And indeed doe we not very often thinke this excuſe enough for us; that the generall Sway of people goes thus, and they will have it ſo and ſo? or that ſuch and ſuch thinke or ſpeake ſo as well as we, and gave us the example before we ventured upon it? But GOD by His dealings with Aaron for theſe failings, would humble us for ours in like kind, and make us know, that this will not ſtand for an excuſe with Him; and that if we follow others Sollicitations or practiſes in evill, GOD at His pleaſure may make us lead the way to them in Correction, as Aaron ſuffered before Moſes, for the ſame fault, wherein Moſes gave the Example, and was (as it ſhould ſeeme) the cheefe in the Offence.
6.6. Partiality in imploying and conniving at friends. Finally, as Samuel appeares to have been faulty, in putting his Sonnes into great Offices, and places of Iudicatory; and not ſo carefull (as he ſhould) to puniſh or remove them, upon complaint of their Miſcarriages: So are we not much and often too blame in this kind? how partiall are we to thoſe that are our own? How doth our affection oft commend them to places of Imployment and Truſt, beyond their abilities or merit? And afterward, how ill can we endure to have any complaint againſt them, when yet there is all the reaſon in the world to complaine? Even when we our ſelves can be ſevere enough againſt ſuch a fault in the Abſtract, or in one altogether a ſtranger to us. But how is the caſe altered if it prove to be a child or a kinſman, a friend or even but a ſervant? Doe we not often take it very hainouſly, that men ſhould find any fault with ſuch? and if we be Innocent our ſelves (as Samuel was in his perſonall Iudicature altogether) doe we not conceit (as he ſeemes to ſpeake ſomewhat that way, 1 Sam. 12. 2.) That our vertue ſhould beare out their vice. But this GOD will have us know to be a miſerable deluſion; and that He will take it the more hainouſly at their hands that are ſo badd, when we give them better example; and at ours too, in fine, if we let them alone; and doe not improve our vertue to correct their vice: For then their vice in the practiſe will prove ours in the connivence; and they and we together may be made to ſmart for it; as it was in Samuels caſe; but ſpecially in Elies in the firſt chapter of that booke. And now let us (as we were well warned in the morning,) conſider our wayes and humble our ſelves before GOD for any of theſe evils that may be found in us perſonally, or for any other, for which our conſciences uſe to flye in our faces in any reſpect: and let GODS Mercies and Corrections both, helpe on our Humiliation for them, this day and henceforward.
Hereunto let us adde in the next place,Nationall ſins to be humbled for; the conſideration of Nationall ſinnes, and be humbled for them alſo. And there is a neceſſity of this alſo, both in reference to the publike judgements and calamities lying upon the Nation; and our publike faſtings and ſupplications for the Nation. Otherwiſe in both, we take GODS Name in vaine: His Providence in the one, His Ordinances in the other. We are not rightly affected with GODS Corrections upon the Nation; nor can we Pray, as becomes us for the Nation, if we be not humbled for the ſinnes of the Nation, generally in thoſe manifeſt particulars which we our ſelves are not ignorant of; or of which at leaſt, there is a cry, by ſuch as are concerned in them, or obſervant of them.Of three ſorts. Theſe let me ſet before you in a three-fold conſideration. 1. Relating to the better party among us. 2. To the generality of people in City and Country, every where. 3. To our Armies, which maintaine our Cauſe, and the cauſe of Religion, and our Lawes and Liberties, and all that is deare to us.
Of the firſt ſort,1. The ſins of thoſe that pretend to be faithfull. I am the more occaſioned to ſpeake, becauſe our Text points at the ſinnes even of faithfull men, as we have often ſaid: and therefore we may well think upon the ſins, of ſuch as would ſeeme to be faithfull. And there is yet a further conſideration that may move us to lay them ſadly to heart, namely, That 1. However ſome now adayes preach and proclaime, that it is only for the ſinnes of thoſe that are notoriouſly prophane, drunkards, ſwearers, &c. and not for ſinnes of beleevers and juſtified perſons, that GODS judgements are upon the Land: Yet the word of GOD makes it evident, that it is otherwiſe,Neceſſitie of this conſideration. and that the ſinnes of thoſe that are GODS people by more ſpeciall profeſſion, (and ſometimes even of His moſt faithfull ſervants, As Davids numbring the people, and Hezekiahs pride and vaine-glory undeniably) have eſpeciall influence to bring Nationall judgements. 2. And we have very great cauſe to judge ſo at this time; and to be humbled in a ſpeciall manner in that regard. For if we conſider that the ſtroke of GODS diſpleaſure lights not only upon our enemies, the enemies of GOD and His true Religion; nor only upon the prophaner ſort of the people of the Land, but generally upon all, and in ſome reſpects more heavily upon the well-affected party of the Kingdome: N. B.We muſt needs acknowledge (unleſſe we will diſparage at once, both GODS Mercy and His Juſtice too) that not only the enemies and the prophane ſort have provoked Him with their inventions: But even thoſe that have given up their Names to Him in a peculiar manner have given Him juſt occaſion to take vengeance on their inventions too, and to puniſh all ſorts, one with another, and one by another. It could not elſe be, that GOD ſhould ſo long and ſo much appeare to be angry with His people that prayes; to overlook ſo much ſo many ſolemne Faſts and ſeekings of Him; to regard no more ſuch beginnings of Reformation as are among us: None therefore can be excuſed of any of theſe ſorts; And they that are, or ſeeme to be beſt, are moſt hopefull to take this to heart, and to helpe (conſequently) to reforme themſelves and others too, by being thus put in mind of the evils that even the Religious party are guilty of.
And here let me begin with this Queſtion firſt, that whereas my Reverend Brother that ſpake in the morning, put it to our conſciences, that we ſhould not reſt in the enquiry, whether we were not better then ſome others, or only better then what we had been before, but whether we were anſwerable to the Rules of the Word; I would goe a ſteppe back;Are not many apparently worſe then they were wont to be? and put it to every conſcience, whether people are not worſe then they have beene? Even many of thoſe that ſtill profeſſe to retaine ſome good, and perhaps ſome greatly zealous of the publike Cauſe. I muſt needs ſpeake it, though with a great deale of griefe of heart, that to my eye and obſervation, and of divers very judicious and obſervant men who complaine much and often of it; That a number of thoſe that profeſſe GODS Name very forwardly in ſome things, are yet growne worſe, rather th…n better, in divers others: In ſignes of pride.1. That apparell, thoſe faſhions, and thoſe garbes of behaviour, that would have been accounted abhominations 7. or 10. years agoe, are now taken up without ſeruple, by thoſe that will goe for Religious people: and if pride did teſtifie to men and womens faces in former times; it doth much more now▪ when ſo many ſolemne dayes of Humiliation kept by them, publikely and privately, hath wrought no amendment, but while many complaine of their being poorer, every one may ſee them as proud as ever, Neglect of the Sabbath.if not rather more. 2. Thoſe that, ſome yeares ago, made great conſcience of the Sabbath, and of Family-duties, are now, many of them, come even to queſtion, Whether the Sabbath be at all to be obſerved or no? and though they deny not, that family-devotions are duties, yet they themſelves doe little regard that their families ſhould obſerve them; and their families ſcarce ſeem to have any deſire of them.Of family duties. 3. Some that were, by their own confeſſion, ſo greatly conſcientious of ſecret Prayer, Secret Prayer,as that they could never omit it without an inward check, now doe not make any the le…ſt ſhew that they take any time for it day or night: I am afraid I am now in the boſomes of ſome that heare me this day; and I wiſh every conſcience to examine themſelves, whether in theſe things they are not grown worſe then they were wont to be? whether (I ſay) though they keep many a ſolemn Faſt, not only publikely at home and abroad, yet they doe not pray leſſe at home with their families, and leſſe in their cloſſets? And it is ſaid, that ſome are growne ſuch enemies to ſanctification and duties of holineſſe, and ſo impudent, that they dare profeſſe openly,Even deſpiſed. They thanke GOD, they can now goe a whole fortnight without prayer and it never troubleth them. Is this, think we, the amendment that GOD lookes for at our hands? Are not here fearefull inventions for Him to take vengeance upon?In ſelf-ſeekings. 4. Is there not much ſelfe-ſeeking apparant in all kind of undertakings? ambitious putting themſelves forward, and practiſes to make themſelves rich, by every imployment? 5. How many Errors, Errors, and ſtrange opinions and practiſes.and ſtrange opinions are there to be found even among ſuch as are all pretenders to the way of Truth? (beſides many uſurping Miniſteriall Offices, and exerciſing Ministeriall acts without any Calling, and not a few without ſo much as a ſhew of any competent Gifts. A ſpirit of bitterneſſe againſt all that diſſent from them.) 6. Is there not extreme cenſoriouſneſſe, and a ſpirit of bitterneſſe, in very many ſeeming good, againſt all thoſe that agree not with them in every one of their opinions, even ſo far as to throw them off as no Chriſtians; how much ſoever they evidence of vertue and piety in other reſpects? Certainly this is not according to the word of Chriſt: Nor are theſe behaviours becomming a people that deſire to Honour that Royall Name by which they are called. And therefore theſe call for speciall Humiliation at our hands. In concluſion this I am forced to ſay, with the great griefe of my ſoule, that ſo farre as I am able to judge by all that I ſee and heare where ever I come, The Religion and devotion of a great many even of thoſe who formerly gave better hopes of their being ſincere, doth now empty it ſelfe, into formalities, ſolemne Faſts and ſpeaking for the publike Cauſe, and withall being violent for their own opinions and intereſts and thoſe that maintaine them with them. But withall this I muſt needs adde, that the more any of us is convinced, that this is true, the more cauſe have we, and all that truly feare GOD to be humbled before Him for theſe generall evils, of the Religious part of our Nation; and the more cauſe to be afraid, that we are not ſo neare a deliverance, as we ſometimes would gladly thinke: But rather to be perſwaded that before GOD will deliver us, He will put us into another frame and temper of ſpirit, then we are now in, that He will marre our pride, and tame our wildneſſe, and curbe us in our purſutes of ſelfe-respects, quell our ſcandalous behaviours, and (as He promiſes more then once by His Prophets) give us one heart and one way; All which as yet, after all warnings and ſhewes of humiliations, and blowes, and favours, we ſeeme very farre from; and therefore ſtill it is fit to call us to ſad humiliation for theſe provocations, in the firſt place.
The ſecond conſideration of Nationall ſins,2 The ſins of the generality. referres to the body of the Nation. Of whoſe ſins I will not now take upon me to give you a large catalogue. But they generally empty themſelves into theſe three capitall evils: Ignorance, Ignorance.Covetouſneſſe and Profaneneſſe. Of the firſt, I confeſſe I can never thinke ſeriouſly, without trembling and ſcarce with any patience, that no more is done any where to diſpell that horrid mist of darkneſſe that covers the faces and hearts of very many thouſands in theſe dayes of light: while in the meane time, they themſelves, ſcorne and hate knowledge, ſpecially becauſe they ſee they may be let alone in it. Covetouſneſſe.For the ſecond, It is apparantly the ſinne of the Country; and of the City too, and the generall ſin, that at leaſt all men well nigh are accuſed of and cried out upon for. And apparantly in the moſt there is too much reaſon for ſuch a cry. Goe but into any place, and what is the great buſineſſe that you find every one almoſt ſet upon? ſtudying how to be a gainer even by others loſſes, at leaſt to eaſe himſelfe in publike payments and taxations, and lay great loade upon others, ſpecially upon thoſe that are faithfull. If they can but get into an Office, have any thing to doe in Sequestrations, what is the improvement that is made of it by too many (alas▪) but to fill their own purſes, with extortion, oppreſſion, delaying and perverting Juſtice; and withall ordinarily to favour Malignants, and overburden the beſt Affected and moſt forward for the publike Service? And above all others, ſetting themſelves to make the faithfull Miniſters that are among them beare the greatest loade that may be;Vſe 1. Humiliation for Nationall ſins. If there be any way to eate out the heart of his meanes of ſubſiſtance, and even of all his comforts, he ſhall be ſure to find this meaſure at their hands, his Taxations ſhall be heavier then any other, Store of Souldiers biletted and quartered in his houſe; and withall his Tithes and dues withheld and denyed, with pretence one while that they are Jewiſh, another while that they are Popiſh; any thing that they may weary him out, and that they may either have no Miniſter at all, or only one altogether according to their own luſts. 3. Profaneneſſe.3. And this falls into the conſideration alſo of their Prophaneneſſe, which is moſt notorious every where. Formerly, even in the ill times, a conſcionable Miniſter in ſome places could doe ſomewhat toward the bringing his people to knowledge, who now wholly cast off the yoake, (becauſe there is no Government neither Eccleſiaſticall nor Civill, that they think will at all meddle with them how refractory ſoever they be,) and grow more brutiſh and barbarous, every day then other. And now above all former times, whoredome and adultery, doe fearfully abound and grow impudent; even Incest is to be found in divers places, and no puniſhment to be found for it. What ſhould I ſpeake of Oathes, Curſings and Blasphemies? which are notoriouſly known to be moſt riſe among all ſorts, old and young, even children not excepted, that with their firſt language, have learned this language of Hell, and never forget it all their lives long. In a word, what outrage of wickedneſſe is there that we have not juſt cauſe to beleeve to be too ordinary among our people? In this common lawleſſeneſſe and licentiouſneſſe of the times, how few are there, that are not altogether unbridled in their luſts, and audacious in their profaneneſſe?N. B. They that were wont to make great outcryes againſt thoſe hungry ſoules, that went abroad to other Churches to ſeek their ſpirituall food, when they had not ſufficient Proviſion at home; are now themſelves become runners away from their own Pariſhes if there be a faithfull conſcionable Miniſter there, that they may goe to one that is Malignant, ſuperſtitious or ſcandalous, (or all this) or under pretence of going abroad, and taking their liberty, (as others doe) they altogether ſtay at home, as ſpecially they doe upon the Faſt-dayes, and are not aſhamed or afraid to be known to be at work; Or elſe goe and ſpend their time in Tavernes or Alehouſes, or other places of lewdneſſe; as it were in contempt of GOD, and of all His Judgements, as well as His Ordinances. And this is the wofull account that a generall ſurvey of the generallity of our people can bring in to a conſcientious inquirer after their ſpirituall condition.Vſe 1. Humiliation for Nationall ſins. Not but that there is unqueſtionably a number of faithfull ones, that doe (as the Church expreſſes, Iſa. 26.) waite for GOD in the way of His Judgements, and are better'd by His chaſtiſements that now lye upon us: But yet the corruption of all ſorts is a thing, that we all uſe to complaine of by fitts, and is ſo notoriouſly apparant that we cannot deny with any conſcience, but that the evils upon the Nation are moſt righteouſly inflicted by GOD, as a juſt vengeance taken on the manifold evill inventions that provoke Him throughout the Nation. And this ſtill addes to the neceſſity of our humiliation before Him, and under His mighty hand for theſe things.
3.3 The ſins of our Armies. Thirdly, We have yet the conſideration of our Armies to be affected with: The ſins of our Armies doe in a ſpeciall manner call us to humiliation. And we our ſelves doe in effect profeſſe and proclaime ſo much. Our aſſembling together this day, and joyning in Prayer and Faſting, (and ſo in humiliation, at leaſt in pretence) is ſpecially to obtaine a Bleſſing upon that Army which is Commanded by his Excellency our Noble Lord Generall. This is well. But if we meane to get good by it; to prevaile with GOD for them, and in them for our ſelves, we muſt lament and be humbled for their ſins as well as our own; and ſo for the ſins of out other Armies. Obſerve the Records of GODS Providence in His Sacred Word, the Epitomie of all His Providence throughout all ages,N. B. and you ever ſhall find, That where there was no ſpeciall ſin in the Armies of His people, or in thoſe that ſent them forth, there they ever prevailed; and never were they foiled, but you ſhall read… either before hand, or ſhortly after the mention of the defeate, the ſinne that ſo provoked GOD to take vengeance. Therefore as we feare any overthrow, and pray againſt it, we muſt acknowledge both our own ſins, and theirs who are engaged to fight for us. And if we conſider the matter rightly, It is a fearfull thing, that among thoſe, who profeſſe to maintaine the common Cauſe of the Nation, there ſhould be ſuch quarrels and diſſentions, ſuch emulations and heart-burnings, as if men ſought nothing but themſelves, their own Honours and advantages; that they that fight for the Liberties of the Nation, ſhould commit ſo many outrages, and practice ſuch rapine and ſpoile, as it is moſt certaine many of them doe; and it is ſaid,Vſe 1. Humiliation for ſins. there is little difference between their plunderings and the enemies, whom all cry out upon as very barbarous: that among thoſe who pretend to have taken Armes to defend Religion and the Goſpell, there ſhould be a loud noyſe of their ſwearing, and drunkenneſſe, and profaneneſſe, of whoredome, and of doing injury to our own friends, and ſpecially to thoſe that are greateſt friends and beſt affected to the Goſpell and Religion; as if they were gaged to fight against it, and to eate them up. If theſe things be ſo, (as there is nothing more certaine then that they are too too common in our Armies,) If our Armies goe forth and manage the Wars (as there is too evident ſignes of it,) with very much carnall confidence in themſelves and their ſtrengths and worldly advantages, (the common fault of us all in a great meaſure,) And if there be among them, men that deſire and deſigne, to prolong our troubles, and lengthen out the Warre, that they may make the better purchaſe of their imployments and charges, of which there is but too much cauſe of ſuſpition: We cannot juſtly wonder, that our Armies proſper no better, we may rather wonder, GOD hath taken no more vengeance hitherto upon their ſinnes and ours together: And we cannot expect that GOD ſhould goe forth with them any more, except we and they be truly and ſadly humbled for their ſins and ours, and on all hands there be an endeavour of amendment; of which more by and by.
Meane time,3. Our being guilty of others ſins. I have a word to adde of the third ſort of ſins which require our preſent humiliation, namely our own being guilty of others ſi…s, of the ſins of the Nation, of which whatſoever we find lying upon us, ought very much to preſſe us downe, and encreaſe our humiliation before GOD, and our feare of His vengeance upon our untowardneſſes. And here, truly, I doubt we muſt all lay our hands upon our hearts, and acknowledge a great deale more guilt, then we uſe to take notice of: Even therefore a great deale of guilt in our ſelves, both becauſe we uſe to take ſo little notice, of much of that Nationall guilt that oppreſſes us; as alſo becauſe we are ſo little affected with godly ſorrow, for thoſe evils which we ſeeme to take ſome notice of.We complaine much▪ I know that by fitts we all abound in complaints, of the generall depravation, and overſpreading corruption of all ſorts and rankes among us; and that there is much hearing and little practiſing, much outward humiliation and little reformation, that one knowes not whom to imploy and whom to truſt, that all ſeek their owne and not the things of Jeſus Chriſt, that there is a great deale of pretence of conſcience, and pleading for Reformation; and very little ſignes of conſcience, or of reall intention or deſire of any Reformation, more then of th…ſe things that have been or are like to be troubleſome to themſelves. Theſe and many ſuch like complaints (with a great deale of more bitterneſſe, and many ſharper accents) worſe to utter often, in diſcourſes one among another; And ſpecially, when we heare any in newes. when GOD gives us any blow, we are ready to flye upon ſome ſins that doe moſt diſpleaſe us in other men, in the generality perhaps:But not to GOD. But how little doe we take notice of any of theſe things, when we are alone? when none is with us, but GOD and our own conſciences?Vſe 1. Humiliation for our guiltineſſe of others ſins. When we are to pray to GOD for the Nation, and that His wrath may be turned away from it; how ſeldome then doe we think of theſe things, and ſpread them before the Lord, with an humble and afflicted ſpirit, begging of Him pardon and healing? Is it not rather true, that in His preſence, and before His Tribunall, we dare not owne the charging of others with ſuch and ſuch things, Sometimes we dare not.about which we ſometimes make lowde outcries in the eares of men? we either dare not avouch the very things to be crimes, in the account of GOD; or elſe know we have no ſure ground or warrant to accuſe ſuch and ſuch perſons or multitudes as guilty of them. Againe, even thoſe things that are undeniable faults and notoriouſly practiſed, even by the generality, yet how little doe we take them to heart,But ſeldome …y them to heart. when we ſhould moſt? On ſuch a day as this, when we all ſolemnely profeſſe our buſineſſe to be humiliation, even for others ſins as well as our own; and when the Ministers of GOD bemoane them in their confeſſions and prayers, and ſet out the aggravations of them, how few hearts joyne affectionately with them? and how little doe we uſually tremble at the hearing of them? Even when in the Sermons preached on theſe dayes, (though ſeldome ſufficiently pointed this way) we have any catalogue, breefer or larger, of Nationall wickedneſſe ſet before us, with any exaggerations of the evils of them, and any inferences from hence of the great danger we are in of GODS heavy wrath, to abide ſtill upon us, and be multiplied upon us; how doe our hearts then ſhrinke from the conſenting to the truth of ſuch charges and threatnings? and we are ready to deny or mince our former complaints, for feare leaſt GOD ſhould judge us out of our own monthes as a Nation worthy to be deſtroyed. And the cauſe of all this, is a further evill in our ſelves,Specially we want zeale for Reformation. a want of true zeale to endeavour a through Reformation, (though we have all Covenanted and ſworne it to GOD' before His people) ſo much as by words. Rather when any kind of neceſſity preſſes us, be it but the importutunity of a godly Chriſtian, or the exhortation of a faithfull Miniſter, to doe ſomething more then we have done towards an effectuall Reformation; We fall to fancying and framing excuſes, not for our neglect only, but oftentimes for others evills; and ſo make them greatly ours, by our want of care to apply ſome vigorous remedy to them according to our places, (I excuſe not the moſt zealous faithfull Miniſters, much leſſe my ſelfe herein,) whereby we might ſuppreſſe them, and prevent GODS vengeance upon them. Therefore this againe ſummons us to reinforce our humiliation, our ſorrow and our feare. And I cannot forbeare putting you in mind of that expoſtulation of the Prophet, Ezek 33. 24▪ &c. though with variety of inſtance, and enlargement of the application. The people there flatter'd themſelves with a conceit that GOD intended to give them peace in poſſeſſing the Land, from whence their brethren were driven,Applic. Vſe 1. Humiliation for the danger of our ſins. or carried away captives. Abraham (ſay they) ver. 24. was one, and he inherited the Land, but we are many, the Land is given us for an inheritance. But GOD anſwers them with an appeale to their own conſciences firſt, and then with a peremptory threatning of the contrary, ver. 25, 26, 27. You eate with the blood, and lift up your eyes toward your Idols and ſhedde blood, and ſhall ye poſſeſſe the Land? Ye ſtand upon your ſword, ye work abomination and ye defile every one his neighbours wife, and ſhall ye poſſeſſe the Land? Say thou thus unto them, Thus ſaith the LORD GOD, ſurely they that are in the waste ſhall fall by the ſword, &c. Have not wee too much of ſuch confidence as they expreſſed? And yet no leſſe cauſe to feare ſuch an anſwer from GOD as that was. You thus and thus misbehave your ſelves, and ſhall you have peace? ſhall you have ſetling? ſhall you poſſeſſe the Land? May we not alſo much rather admire the patience and long ſuffering of GOD towards us all this while, that a complete vengeance hath not beene taken upon our miſ-doings as well as upon Germanies and Irelands? and even upon ſome parts of our owne Kingdome and Nation? And if we ſadly conſider how GOD did not ſpare thoſe faithfull men, the Text points at, did not let faithfull Moſes and Aaron the Saints of the LORD, live to ſee the happineſſe of His people inheriting the Land of Promiſe, may we not upon the remembrance of our greater provocations, tremble leaſt, none of us ſhould be ſuffered to live to ſee an end of our troubles? and the Church of GOD peaceably ſetled in a holy Reformation? Sure we have no reaſon to expect it, unleſſe we live to ſee (and helpe to procure) our own hearts, and lives, and families, and whole party, to be apparantly more faithfull. Oh that we could lament for theſe things this day, and be poſſeſt with a holy feare, and amazing trembling! That we could apply in proportion, that ſpeech of our Saviour to our ſelves, Luk. 23. Weepe for your ſelves and for your children, for if theſe things be done in the greene tree, what ſhall be done in the dry? If Moſes, Aaron and Samuel eſcaped not, but GOD tooke vengeance on their inventions, notwithſtanding His Grace in anſwering and pardoning them, how ſhall we or our people eſcape? Let us therefore all lay our hands on our hearts and ſay at once, The LORD is Righteous in all that He hath done, or threatens to doe to us, and withall, that it is of the LORDS Mercies that we are note conſumed, becauſe His compaſſions faile not; As the Prophet teaches the Church to ſay in the book of Lamentations. And this will prepare us for a wiſe conſideration of what we are farther to doe upon theſe grounds. To which the ſecond Uſe, namely of Exhortation tends, To which now I come.
The Exhortation Applic. Vſe 2. Exhortation to be watchfull and reſolute in faithfulneſſe in all things.proceeds againe upon the Grounds of all the three Doctrines forementioned, and the humiliation inſiſted upon in the former Uſe together. For, if we be all ſo prone to ſinne, even though we have ſome faithfulneſſe; and if GOD, be ſo Gracious; and yet ſo ſevere toward His faithfull ones; of all which our own and our Nations experience at this day, hath forced us to this dayes outward humiliation, and calls us to be deeply humbled in our inward ſpirits both this day and hereafter: Then certainely we are all to be moſt earneſtly exhorted, to be more watchfull and reſolute then ever, to keepe cloſe to GOD, and to be in all things constantly faithfull with Him. Some vigilancy and ſome reſolution all the faithfull ſervants of GOD have, to keep themſelves from thoſe wayes and practiſes which diſpleaſe GOD and would provoke Him againſt them. But they are often wanting in both, and ſometimes ſpecially in the one, and ſometimes in the other. We are not alwayes ſo watch full over our ſelves and mindfull of our duties, as we ſhould be; and ſometimes when we are not ignorant or forgetfull altogether, yet we are tranſported with ſinfull diſtempers, whereby we offend GOD and draw downe His Judgements. As therefore we are apprehenſive of our own ſinfull corruptions inclining us to tranſgreſſe, and as we love GOD who hath been ever kind to us, and anſwered, and even pardoned us many a time, forgiven many a ſinfull invention of ours; and as we dread His ſevere correction, the vengeance that may light upon our untowardneſſe: As we acknowledge our ſelves to be either in GODS debt, or in His danger (as indeed our Text and all experience tells us we are both) Let us …emember to walke circumspectly, Epheſ 5. 15.and watchfully over our ſelves and humbly with GOD, Mich. 6. 8.in His feare,Prov. 23. 17. all the day long, 1 Pet. 1. 17.and all our lives long: And as our Saviour ſpeakes to His Diſciples, He ſpeakes to us, Mark. 13. 37. What I ſay unto you, I ſay unto all, watch. GOD hath deſerved it at our hands, and He will doe againe: And if we will not regard it, we ſhall be made weary of the contrary. Let me therefore purſue this Exhortation unto ſome ſpeciall Applications. In which I may be (I hope) a little bolder then might perhaps ſeeme fit in the former Uſe. If we be wanting but in a degree, Exhortation is not only neceſſary, but the leaſt that can be, in the totall ſilence whereof, (beſides the ſinne of it,) there is no ground of hopes of amendment. And if we be already forward, we ſhall yet be the better, if the wiſe man have any skill in reaſon or experience, when he faith in the Name of Wiſedome, that is of Chriſt Himſelfe, Give instruction to a wiſe man, and he will yet be wiſer, teach a juſt man and he will increaſe in learning, Prov. 9. 9.
Let me therefore againe put you in mind of that which undeniably,Vſe 2. Exhortation to obſerve our ſolemne Covenant. we ought all to remember this day, namely, Our Solemne Covenant, our Nationall Covenant, wherein ſpecially we are engaged both to GOD and to His people, even to three Nations, to expreſſe our faithfulneſſe both in generall and in maine particulars; which doubtleſſe it well remembred and effectually applied to our conſciences and practiſes will prove a matter of very great bleſſing to us, and of prejudice and miſchiefe otherwiſe. You had many excellent remembrances in the morning, Give me leave to adde a few more. And as I deſired before, that the Exhortation to Humiliation might be conſtantly read (and commented upon, I meane the matter of it) every Faſt day; So let me now make an other humble motion, for the Covenant to be alſo read in the cloſe of every ſuch day. A wiſh that it w…re read every Faſt day.I cannot but againe ſay, I am much afraid, it hath been little pondered by the moſt of us ſince we have taken it. And undoubtedly the great buſineſſe aimed at in every rightly obſerved Faſt, is the renewing of a Solemne Covenant with GOD, It is a duty altogether indiſpenſible. And unto this Covenant we have very great bonds lying upon us to tye us moſt ſtrictly. We lifted up our hands to GOD in it, in the day of our calamity, in the time of our feare and trouble, when we were very low. And ſince that time GOD hath raiſed us up very high; in compariſon of our condition then, and afforded us a great deale of helpe, from men, and from Himſelfe; and it containes both the generall of all our duties to GOD and man, and very maine and moſt neceſſary particulars, juſtly and wiſely limited. We may then aſſure our ſelves, that GOD will require it, (in whole and in part) at all our hands. And we cannot think leſſe in reaſon and Religion, then that this is one of the cauſes why the warre continues, to fulfill the threatning, Lev. 26. 21, I will ſend a ſward among you, to avenge the quarrell of my Covenant? I doe not forget that the ſword was unſheathed and raging among us, before this Covenant was entred into. But I muſt needs beleeve, that the cauſe why the Covenant hath not overcome the ſword, is becauſe we have not kept it ſo faithfully as we ſhould, and that upon this not keeping it me are to charge all the vengeance that we have ſmarted with, ever ſince we tooke it, and ſo it will be fit for us to doe, ever hereafter. Let me beſeech every one therefore againe and againe to be watchfull and reſolu…e in cleaving cloſer to it hereafter, and to GOD in it. We all pretend, all our hopes to be in GOD, and doubtteſſe we have reaſon to place them all upon Him, and His keeping Covenant with us. If we then doe not keepe Covenant with Him, He will make us know, that it is even a part of His Covenant, Pſal. 89. 30 & …. … ſcou…ge us and correct us for it. And this may be … If we put Him to it, any one of us may be made an example, and even all of us, if we will needs provoke Him. Let us therefore, (I humbly pray every one that heares me this day,) Take he…d of that ſ…a…e mentioned, Prov. 20, 25. Of making inquiry, after we have made ſo ſolemne a Vow to GOD; that is, of ſetting our wits upon the rack, and our conſciences upon the tenterhookes, how we may invent ſhifts to be looſe from the bond of it, in generall or in any particular.Take h…ed of offring to elude it, Let us not ſeeke evaſions to elude the plaine meaning of the words in any phraſe, nor the known ſenſe of thoſe that offred it to us, or our own reall meaning (according to both thoſe) when we firſt entred into it. We would not, (we doe not, I am ſure, in any thing that concernes ourſelves) endure this in any other. Can we think then that GOD will endure it in us. We know, each one of us muſt needs be undone,Leaſt others breake Covenant with us. if others whom we ſuppoſe firmely tyed to us (even by this Covenant, in City and Country,) ſhould prove treacherous to us. Yet what juſter vengeance can there be, then that GOD ſhould puniſh our falſeneſſe to Him, (if we ſhould preve falſe,) with other mens treacherouſneſſe towards us? Let us not then put off the obſervation of it to others, we our ſelves being engaged in it as deeply as they; and ſpecially thoſe that have been Authours and promotours of others to take it, are to be mindfull of their own greater obligation to be exemplary in the keeping of it.Specially if we urge it on others. Elſe that of the Apoſtle, Rom. 2. 1, &c. will be unhappily applicable to us. Thou art therefore inexcuſable ô man whoſoever thou art that judgeſt, for wherein thou judgeſt another thou condemneſt thy ſelfe, for thou that judgeſt doſt the ſame things. But we know that the judgement of GOD is according to Truth againſt them that doe ſuch things. And thinkeſt thou this ô man that judgeſt them, that doc ſuch things, that thou ſhalt eſcape the judgement of GOD, &c. There are ſome (and but ſome as yet) againſt whom there hath been proceedings for refuſing to enter into this Covenant,And proceed againſt them refuſing. and yet they all have pretended conſcience for refuſing it. Certainly they, (or at leaſt ſome among them) will riſe up in judgement againſt us, if we make not the more conſcience of keeping it. Better it is that thou ſhouldſt not Vow, (ſaith the Kingly Preacher, Eccleſ. 5. 5.) then that thou ſhouldst Vow and not pay. Let me therfore conclude this generall Exhortation with the words of the verſe before,Take heed of delayings. ver. 4. When thou haſt vowed a Vow to GOD, deferre not to pay it, for He hath no pleaſure in fooles, pay that that thou hast vowed. Adding hereunto the latter part of the ſixth verſe, Wherefore ſhould GOD be angry with thee and destroy the work of thy hands? In ſome things delay is an apparant breach of a Vow, or Covenant, to GOD or Men, In m…ſt things, it endangers a breach. Let us therefore looke what we have done all of us in purſuit of our Covenant? and what we are yet a doing? What we have neglected? or delayed? and be quickned by all this, to reinforce our watchfulneſſe and reſolution to ſtick to it and fulfill it to the uttermoſt hereafter.
In particular,Particularly, 1. In perſonall Reformation. Let me firſt begin with the latter part, with that which concernes, the perſonall Reformation, of every one of us. And indeed, unleſſe every one doe begin here (begin at home) it is to no purpoſe to thinke (or talke) of reforming others. And herein, as we need not, ſo we must not ſtay for others, but ſtrive to excell others, (the only lawfull ambition, and to which our Covenant doth in expreſſe termes tye us, to goe one before another in the example of a reall Reformation,) and to be patternes to others, and lights to direct and excite others to follow us. If we doe not this, none of us knowes, but GOD may ſingle us out to be examples of vengeance taken on our miſdoings in a ſudden and terrible manner. And this the ſooner and the ſorer the more Sermons we heare, and the more Faſts we keepe, In all which we doe then but adde more danger to our ſelves, and treaſure up more wrath againſt the day of wrath. What ſhall GOD doe with us, if all theſe things will not amend us? added to the examples of (at leaſt) ſome others, that are and will be eminently faithfull, whatever we are, or liſt to be; and added to our own feares, even teſtified by this dayes extraordinary humiliation, and our attendance upon it, ſo many houres? How (can we think) GOD will or can endure us, if we diſhonour Him, even but ſecretly (if wilfully) and much more if openly, when He would not endure it at Moſes, Aarons, Samuels hands, as our Text tels us? When He broke Davids bones, for his miſdoings, (though He loved him more dearely and owned his fidelity moſt eminently) as David himſelfe tells all the world, Pſal. 51. And the more eminent any are for their ranke, abilities, imployments, profeſſion, the worſe would their miſbehaviours be, becauſe the more noted, and ſo the more ſcandalous. And there is nothing that dispoſes people of meane quality to be atheiſts, N. B.ox live like ſuch, then to ſee eminent perſons breake ſolemne Covenants with GOD and Men: This therefore we may infallibly conclude, GOD will not faile to take vengeance upon, ſooner or later, in whomſoever it be found.
2.2. In Family Reformation. Let us remember, that our Covenant alſo reaches to a care of our families, and a Reformation of them (all others under our power and charge both in publike and private, are the words of our Covenant;) and we make our ſelves tranſgreſſours, if we looke not to them alſo, as well as to our own perſons. And now I am ſpeaking of families, Neglected much.I profeſſe the thought of it makes me tremble, what conceit ſoever others have of this matter; and I cannot containe my ſelfe from falling againe into a ſad complaint of it, though but in a word. I thinke there was never much Religion in families, in this Kingdome, (though perhaps not more in other places,) But I am verily perſwaded that of many yeares there was never leſſe then now. In that little obſervation that I have been able to make, of late; I cannot ſee that which I expected in divers places, but leſſe care even of Family-Devotions, and ſcarce any care at all of particular inſtruction or inſpection. Doe not divers, who ſeeme very forward themſelves for the Cauſe of GOD among us, harbour thoſe in their houſes, whom they know to beare no good will at all to it, but to favour and even pleade for our enemies; and yet they uſe no endeavour to put them into a better mind? But ſpecially how many are there that know their very children and much more their ſervants, have no ſavour at all of Religion: and yet they cannot find in their hearts to attempt in the leaſt to Principle or perſwade them better? Is this the fruit of our Covenant? Was this the meaning of any in this particular, to promiſe enough, but intend to performe nothing? or at leaſt now are they at liberty to doe nothing of what they have ſo ſolemnely and ſacredly promiſed and ſworne? I confeſſe, I ſee no very great fruits of our Covenant in any reſpect among the moſt, But of all other things, as little in this matter of Family-Reformation as any thing; not to ſay leſſe. But how will GOD take this at our hands, doe we thinke?Urged. or how did GOD take it at Samuels hands, that he was ſo partiall to his ſons, as hath been noted? But ſpecially how did GOD take it at Elies hand, though a good man? You know the ſtory in the beginning of the firſt book of Samuel, what terrible vengeance GOD threatned and took upon the inventions, the wicked practiſes of Elies ſons and his indulgence to them, and yet he gave them a ſevere and grave admonition, 1 Sam. 2. which is much more then a great many doe, who know (or heare) enough of the ills of their families, which yet they overlooke and ſilence, as if it did not at all concerne them, as if their good or ill were nothing at all to them. But ſo thought not Abraham, the Father of all Covenanters with GOD, he not only at GODS command brought all his family (though ſo numerous as it exceeded 300. who were able to beare Armes, Gen. 14.) into Covenant with GOD, Gen. 17. But GOD takes notice of his care and conſcience to charge and command them all to keep GODS wayes, and promiſes him and them ſpeciall favour for it, Gen. 18. 17, 18. And Joſhuah the Governour of Iſrael, undertakes for all his houſe, and family, (what ever Iſrael did or would doe) that they ſhould ſerve the LORD, Joſh. 24. 15. So we have Davids Vow for himſelfe, and family (and Kingdome alſo) Pſal. 101. and the ſtory of all the Saints and Converts in the New Teſtament inſinuates a care in them to draw in their houſholds with them. Zacheus, Lidia, the Jaylour (the moſt unlikely family of all others) and divers more. This was the very reaſon why GOD commanded, that all, (even the ſervant's bought with money) ſhould be Circumciſed, as well as the Maſter of the family himſelfe, to ſhew that he would have none neglected in matter of Religion, as not belonging to him. And if we will not looke to this, ſpecially have ſuch an engagement upon us (as David ſpeakes in another caſe, Thy Vowes are upon me ô GOD, Pſal 56. 12.) GOD can, and we have cauſe to expect that He will, as He may moſt juſtly, raiſe up evill unto us out of our own houſes, make our ſervants or even our children plagues and miſchiefes to us. As many of our brethren in Ireland found from their ſervants, and many in England find now from their very children.
3.In refer…ng our Armies The ſame clauſe of our Covenant calls upon thoſe who have the regulating of our Armies, to extend their care to Reforme them alſo. I have not wiſedome enough to preſcribe the particular way how this may be done. But this I may be bold to ſay, that if we wittingly ſuffer wickedneſſe to be in our Camps, or Garriſons, or Quarters, we cannot expect that GOD ſhould proſper them, any where. GOD Himſelfe gives the warning, Deut. 23 9. And He tells Amaziah, 2 Chron. 25. that He was not with Iſrael, nor with all the houſe of Ephraim, that was becauſe they were wilfull Idolaters, and obſtinate in other wickedneſſes. And certainely if GOD be not with our Armies, any where, they were better ſtay at home. And if their ſins fight againſt Him, (as all allowed ſins doe) there is no reaſon to thinke He will fight for them. He hath given them diverſe blowes at ſundry times, and in ſeverall places, Scarce any one of our Armies hath eſcaped a blow alwayes: Doubtleſſe then it was their ſins that had a ſhare in provoking that vengeance. If we pray to GOD to bleſſe them (as we doe ſpecially this day) and faſt and humble our ſelves before GOD for their ſins alſo as well as our own, and yet doe not labour to reforme them, (though we know that prayer is vaine that is not ſeconded with endeavours) what doe we leſſe then even tell GOD, that we deſire His bleſſing upon them, though they continue still in their wickedneſſes: And then if they prove cowards or treacherous, or that GOD give their enemies the upper hand of them, we can thanke or blame none more then our ſelves. And truly this (to me) is one of the great cauſes, why the people of GOD that maintaine His cauſe here and in other Nations, have fewer victories, and more frequent overthrows now adayes then they had under the Old Teſtament, that we ſuffer thoſe notorious wickedneſſes in our Armies, that were not ſuffered then, and that we even make up our Armies much of the vileſt of men, knowingly and profeſſedly. If it be unpollitick to ſpeake in this manner, I am ſure it is ungodly to let manifeſt wickedneſſe altogether alone upon any pretence whatſoever; and much more to imploy ſuch to be GODS Champions, as we know actually fight for the 'Devill and their own luſts, more then they can pretend to doe for GOD, or His cauſe. And if they ſhould now conquer for us, what ſhall we doe with them afterward? Doe we intend to keepe them in order then? or ſuffer them to plead that they have merited an exemption from all reſtraint of their licentiouſneſſe? to which they have been ſo long enured by the length of the warres (which certainely they will the rather lengthen out, if they still find they may doe what they liſt without controll) that it is next to impoſſible for them to be reclaimed of it. Finally if God looke upon their faults, as ours in part, (while we doe not what we can to amend them) how ſhall He bleſſe them, were it but becauſe puniſhment is due to us, for ſuch neglect? And if He take vengeance upon their ſins, even as theirs, ſhall not we be enwrapped in the miſchief of in?
4.4. In reforming the generall prophaneneſſe and ignorance of all places. This care is yet further to be enlarged, for the Reformation of that prophaneneſſe and ignorance, that is ſtill to be found in City and Country. The Land is to be cleanſed, before we can expect that the Land ſhould be heated. Our endeavours cannot as yet reach to all parts of the Land: But therefore▪ we ſhould be the more carefull of thoſe that are under our power. And though we cannot reforme all things ſo well and throughly in theſe times of confuſion and warre as we may doe hereafter, when we ſhall obtaine by GODS Goodneſſe a ſetling; Yet certainly a great deale more may be done then yet is; and ſo much as may make ungodlineſſe pull in her hornes much, and be aſhamed and afraid of thoſe wicked practiſes, that now outface all controll: If ſpeciall men, were appointed for this, (as there are for ſecular buſineſſes, and for matters of Money, as is fit and neceſſary) too ſee all good Laws and Ordinances for the Sabbath and Faſts, and other matters of Reformation put in execution; and to give encouragement to faithfull Miniſters; and that order were taken effectually and impartially with ſcandalous people (and Malignant oppoſers of conſcientious Miniſters) as well as there is, moſt neceſſarily, with ſcandalous Miniſters; It would mightily leſſen the number and weight of the Nations ſins, and diſpoſe all places to receive a full and perfect Reformation in due time.
5.5. In doing Juſtice upon Delinquents. Againe, Look upon your Covenant, I beſeech you, and doe Juſtice upon Delinquents impartially and without reſpect of perſons. In that Pſalme of confeſſion and prayer, Pſal. 106. (whereof I mentioned the Pſalmiſts ſupplication, which we all muſt needs wiſh to have granted us, namely to have the favour to live to ſee the Church happy.) The firſt ſentence, after the giving praiſes to GOD by way of entrance, is, Bleſſed are they that keepe Judgement and he that doth righteouſneſſe at all times, ver. 3. And then followes, remember me with the favour that thou beareſt unto thy people, &c. ver. 4. and then, that I may ſee the good of thy choſen, and rejoyce with the gladneſſe of thy Nation, and be glad with thine inheritance, ver. 5. None of us can rightly expect to be let live to ſee the deſire of our ſoules, in the Churches felicity, unleſſe we be zealous (all of us in our places) for the keeping of Judgement and doing of Righteouſneſſe at all times. Is not this the quarrell of the warre, becauſe Delinquents are protected againſt the hand of Juſtice? And doe not, the firſt Protestation, and firſt and ſecond Covenant, all expreſſely and explicitely mention the bringing of Offenders to condigne puniſhment, &c? why ſhould any thinke, that GOD will give into our hands, thoſe Delinquents that are in Armes againſt the great Judicatory of the Kingdome; if Juſtice be not done upon thoſe that are in our hands already? and ſo purpoſed, and practiſed from time to time? Is it not for this that GOD hath put the ſword of Justice into your hands? according to Rom. 13. 5. he beares not the ſword in vain, for he is the Minister of God, a Revenger to execute wrath upon him that does evill. This is Your Office, and GOD and Mens expectation of you, and Bleſſed ſhall you be (as the Pſalmiſt hath told you but now) if that be verified of you which you have heard both from the Pſalmiſt and from the Apoſtle. You know how Iſraels ſparing the Canaanites, Judg. 1-2. coſt them full deare: They proved continually thornes in their ſides, and prickes in their Eyes, ſnares and temptations to them: as GOD tels them, that for this He would not deliver their enemies into their hands any more, and that they ſhould prove ſnares to them, &c. Indeed ſo we find it. The Canaanites familiarity corrupted and ſeduced Iſrael, and then afterward GOD delivered Iſrael into the Canaanites hand to be oppreſſed by them, Judg. 4. Looke we to it, leſt it prove ſo with us. How can we expect, but if ſuch as have done wickedly, oppoſed all Reformation, be let alone without juſt puniſhment; they will help to marre the Reformation when it comes to be ſetled? and prove corruptors of others, that now ſeeme to be of a better temper? And then we may be ſure that they will prove Scourges to us by GODS juſt judgement in other Reſpects. I take not upon me to tell you what muſt be done with this or that particular perſon: but this I ſay in the generall, that neither Religion nor Reaſon will perſwade, nor ſo much as allow, that they who have been notorious enemies, or offenders, ſhould be ſuffered to have power to doe miſchiefe hereafter, where there is no ground of perſwaſion that their hearts are truly turned from all Deſire of doing future miſchiefe.And Reſtraining the diſorders of ſuch priſoners. And in the meane time, this I am moſt ſure of, that while any are under reſtraint in expectation of a ſentence, they ought at leaſt to be kept from notorious provocations of GOD by riots and other diſorders, of which (they ſay) our priſons are full; and that GOD is well neere as much diſhonoured by them while they are under our Cuſtody, as He would be if they were at their owne liberty. If this be ſo, and that we know it, or may know it, I know no Argument that can excuſe their ſins from being ours in theſe matters; nor how we can reply to that which GOD may moſt juſtly ſay to us, Why ſhould I deliver any of your enemies any more into your hands, while you let them act thoſe villanies in your priſons, for which your ſelves thinke, I ſhould not bleſſe them in their Camps?
6.6. In reforming the oppreſſions of any entruſted by the State. Unto this let me adde a word of Exhortation in relation to an evill a kinne to the former, namely the Diſorders and Oppreſſions that are ſaid to be acted by thoſe that you imploy in divers places. There is a great cry of this, how truly and juſtly I am not able to ſay. But certainly, it were a moſt worthy act, that ſome choiſe men of unquestionable integritie were appointed to make inquiry and take knowledge of it. There is One that doth without all peradventure, He that is higher then the Higheſt regards, and there be higher then they, ſaith the Wiſe and Kingly Preacher, when he ſpeakes of Oppreſſion and violent perverting of judgement and justice in a province, Eccleſ. 5. 8. And GOD oft ſaith elſewhere, that He doth and will heare the Cry of oppreſſion. Now if He doe lo, there is but one of two to anſwer the Cry, and ſtop the Mouth of it. Either mans Juſtice or GODS. Mans Juſtice, that is in your Hands mainly. And that is the eaſiest and the ſafeſt way, for you, and even for the oppreſſours themſelves; For by your doing Juſtice, You may poſſibly not only right thoſe that have ſuffered wrong, but perhaps alſo Work ſo upon thoſe that have done the wrong, as to bring them to Repentance, and ſo (as I may ſay) you ſave GOD a labour, and with-hold His Hand from taking Vengeance, Into whoſe Hands it is a fearefull thing to fall, ſaith the Apoſtle. But we doe as it were force GOD to take Vengeance Himſelfe, if we will not; and then we our ſelves are like to feele the ſmart of it too, as abettors and acceſſaries. You know the Accent put upon the neglect of Eli in this kind 1 Sam. 3. 13. His ſons made themſelves vile and he reſtrained them not: and how fearefull the Vengeance was that GOD tooke both of the Sons and the Fathers faults together. And ſo Samuel payed (as hath been noted) for his favour to his bribe-taking and Juſtice-perverting ſons, by him put into Office. In all theſe things, our own Intereſt is concerned, as well as GODS or His Peoples, and therefore, I beſeech you, Suffer and (embrace) the Word of Exhortation in theſe things.
7.7. In endeavouring a Reformation of Religion according to the Word of GOD. And give me leave, I humbly pray, to proceed a little further in a particular or two more ſpecified in our Convenant for Reformation. One is that we may ever remember that Clauſe in the firſt Article, To endeavour the Reformation of Religion in the Kingdomes of England and Ireland in Doctrine, Worſhip, Diſcipline and Government, according to the Word of God, You heard ſomewhat of this in the morning, but I crave your patience that I may adde a little to it. Doubtleſſe the Word of GOD is the only Rule unto which we are all tyed. He only is the Soveraigne Law-give… to appoint how He will have His Church governed. And ſo He hath left a ſufficient Ride in His Word for all Matters of Subſtance and of Neceſſity, (though all men doe not ſee it, and though Circumstantials are left to be varied by a Humane, though not carnall, Prudence) ſufficient, I ſay, to preſerve Truth, and Piety, and Peace in His Church, and to expell the contrary, by His Bleſſing. And no Authority of man may preſume to reject or over-rule in thoſe things. Where GODS Word gives out His Will, Mans buſineſſe is only to acknowledge, and ſubmit, and call others to doe ſo too. All mans Authoritie is to be employed only to promote GODS according to His Word. And therefore, I beſeech you, Let me branch my Exhortation from this into three particulars. 1. Let none ſay There is no Government of the Church in the Word.1. Doe not in any wiſe hearken to the ſuggeſtions of any that would ſay, That there is no Diſcipline or Government of the Church to be found in the Word. If any did thinke ſo, and yet have Covenanted, as is before expreſt, I doubt they will hardly excuſe themſelves from having taken GODS Name in vaine in it. And I conceive not how, if they urge others to covenant in that manner, they doe leſſe then cauſe them to ſin, by urging to make GODS Name in vai…. But however, ſurely there was a time when the Church of GOD, the Church of the N. T. had a Government; and that within it ſelfe, an Eccleſiaſticall Government, and not meerly Civill, from the Civill Magiſtrate, for there was none ſuch that profeſſed Chriſtianity, till …oo, yeares after Chriſt. To ſay, that there was no Government in the Church (after the Apoſtles were gone to Heaven, and the Power of Miracles was alſo ceaſed) for ſo long a time, is to ſuppoſe them to be left to an horrible Confuſion, which is exceedingly diſhonourable to Chriſt the LORD and King of His Church, ſo much as to imagine. And if there were a Government appointed by Chriſt, then certainly the Apoſtles and Evangeliſts recorded it in the Word in the N. T. For to imagine it left only to Tradition is as contradictory to Chriſts Care of His People, as the ſuppoſall of a meere Anarchy. (And the very Papiſts themſelves ofter to pretend Scripture for the Popes claime, and dare not ſticke wholly to Tradition.) And if it were once in the Word, then it is there ſtill doubtleſſe, for we have the ſelfe ſome Word that the firſt Chriſtians had, and then doubtleſſe it binds us ſtill, as well as it bound the Christians in thoſe firſt times. Unleſſe any can ſhew, that it was to continue but ſo long, but till there ſhould be Chriſtian Magiſtrates, and then to give place, and be no longer in force. And this generall Rule give me leave to aſſert and commend to your moſt ſerious conſiderations and conſciences.N. B. Generall Rule about Lawes in the Word. That whatſoever Law of GOD, or Command of His, we find recorded in the Lawbooke, in either of the Volumnes of GODS Statute, the N. T. or the Old, Remaines obligatory to us, unleſſe we can prove it to be expired, or repealed. So it is with the Statute-Law of this Nation, or of any Nation; What I can prove to be once enacted, I may urge. as ſtill in force, unleſſe any one can anſwer me with a juſt proofe that it is now out of date, or Repealed by a latter Law. And ſo men (I forewarne them) ſhall find one day urged upon them, for all thoſe Lawes that ſtand upon Record in GODS ſacred Volumnes, however now many take Liberty to reject what they pleaſe, without any juſt ground, that GOD hath diſcharged them: And the Deniall or Neglect of this (in matter of Church-Government) is the Rock that we have daſhed upon formerly; and therefore we had need to take the more heed of it for time to come.
2.2. Owne what is in the Word as from GOD. But withall this muſt be added, that it concernes us as well to own what we find in the Word of GOD, to be from GOD, as to receive it and ſet it up. It is neceſſary to hold it out and eſtabliſh it, as commanded of God, if it appeare clearely to us to be ſo. Elſe we doe not give GOD and His Word that due honour which it becomes us to give. It is indeed moſt dangerous to aſſert Mans inventions to be Jure Divino, or neceſſary. But it is alſo dangerous and ſinfull to make GODS Appointments to be bus humane and arbitrary. If in any thing We ſee not that. GOD doth certainly require it, We are to forbeare aſſerting it to be Divine. But we muſt acknowledge it, when we doe ſee it. If it have the ſtamp of GODS. Authoritie upon it, no man may ſay, We will not owne this as Jure Divino. GOD will not be ſatisfied (nor men neither) that the things be done, or eſtabliſhed, if His Authority be overlooked, and mans only be pretended for it. Nothing is pleaſing to GOD, which is not done in obedience to Him ſome way. If therefore He require particular obedience, in this or that particular matter held forth in His Word, it will not content Him, that we only be taught it, and practiſe it by the precepts of men. Neither will this awe any froward ſpirit, as GODS Authority will; and doth where men are not deſperately prophane. And the Conſciences of the moſt conſcientious will find no ſatisfaction in it upon thoſe Termes. Let therefore no man ſay, that if we once acknowledge it as from GOD, then it is unalterable; and we would not have it ſo. I beſeech you, if GOD will have it to be unalterable, (as He will if His Word tell us ſo much) ſhall we dare to ſay, We will not have it ſo? If GOD ſaith, It ſhall continue, it ſhall continue, that is the Obligatory to us, and all poſterities. And GOD forbid any of us ſhould ever ſay the contrary! And our very Covenant alſo in the 6. Article, and in the Cloſe of it, hath words enough and emphaticall enough, to bind us for ever, and unalterably to a Reformation according to the Word of GOD. I ſay therefore againe and againe, ſo much as we ſee to be according to GODS Word, and His Command, we muſt owne as ſuch, and not thinke of altering it but by, His Conſent and according to His Word ſtill.
3.3. Examine all things diligently, and then hold faſt that which is from GOD. We are therefore by all this charged, to uſe all poſſible Diligence, and Care, and Induſtry to prove and examine all things, and not to put more weight upon any thing (to be ſure) then GOD hath put upon it: But then when we, have found out the Truth, to hold it faſt, and not to ſell it againe, or part with it upon any Termes.1 Theſ 5. 21. Prov. 13. 23. Where the voice is doubtfull, whether GOD ſpeakes or not, or how farre He ſpeakes in this or that, there we have ſtill ſo much libertie to dispute and debate, not to account it neceſſary, and where there muſt be a Determination one way in Practiſe, to interpoſe Our Prudence and Authoritie in a humane manner. But▪ whatſoever comes to be knowne to be from GOD, there all muſt be ſilent and obedient, leſt otherwiſe the ſword, even of Rebels, take Vengeance upon ſuch our Rebellions againſt GOD, according to the Threatning Iſai. 1. 20. If ye be willing and obedient, you ſhall eate the good of the land: but if you refuſe and rebell, you ſhall be devoured with the ſword, for the mouth of the LORD hath ſpoken it. You that have Authority doe expect Obedience to. Your Ordinances and Commands; GOD therefore much more to His. All your Authority is from GOD, and therefore unqueſtionably it is all to be imployed for GOD, and to that end that His Commands may take place among all that are under your command. The Notion of Humane Authority in the Hand of one, or of a few, as it is acknowledged in the hearts, and ſo in the outward ſubjection of many thouſands, of a whole Nation, is a ſtrange thing, and worthy of deepeſt conſideration;A ſpeciall Obſervation of the originall of all Authority to be from GOD. And which the Wiſeſt Philoſophers and greateſt Polititians have never been able to give a ſatisfactory Account of upon Humane Grounds. But thoſe that have learned from the Word of GOD, the meaning of thoſe Sentences, By me Kings reigne, and Princes decrce Justice; By me Princes rule, and N… bles, even all the Judges of the earth, Prov. 8. 15, 16. And, There is no Powers but of GOD, the powers that be are ordained of GOD, Rom. 13. 1. may ſay ſomething of it. Namely, That the Ground of Humane Authority, is that GOD is pleaſed to print ſome Characters of the Image of His Majeſtie in the faces of Superiours, and ſtamp the counter-part of it upon the hearts of the Inferiours▪ Whereby it comes to paſſe that they Reverence, even a Wom…n, and ſometimes an Infant in a Cradle, as GODS Deputy and Vicegerent among them; and ſo all Others that have Authoritie in their Proportion. And if it pleaſe GOD (as ſometimes it doth for the juſt puniſhment of abuſed Authoritie) to blot out that ſtamp which was upon Inferiours hearts; they preſently withdraw all r…ſpect from ſuch Superiours, how high ſoever they were before, and make no more reckoning of them, then of the moſt ordinary perſon among themſelves. Which therefore ſhould be of marvellous Operation upon the ſpirits of all that have any Authoritie, that as they are wholly beholden to GOD for it, ſo they would wholly imploy it for GOD, and particularly to ſet up, ſo farre as their Authoritie can command, whatſoever Command of GOD they can find in His Word, and to ſet it up as His Command, as hath been ſaid.
7.7. Exhortation to extirpate Hereſie and Schiſme, &c. Another thing which I would alſo recommend from our Covenant is in the ſecond Article, out of which as my Reverend Brother ſingled out the Mention of Popery and Prelacy, ſo doe I ſpecially of Here ſie and Schiſme, taking in whatſoever ſhall be found contrary to ſound Doctrine, the Power of Godlineſſe. Remember, I beſeech you, that we have Covenanted with GOD and Men, to extirpate theſe without reſpect of Perſons. And thou, let us but think in our Conſciences,Specially Antinomianiſme and Anabaptiſme. what we judge to be Hereſie or Schiſme. Is Antinomianiſme, at leaſt as it is profeſſed, preached, and maintain'd by ſome, according as it hath been publikely proved, any thing leſſe then Hereſie? and however, is it not apparently moſt contrary to the Power of Godlineſſe? And is not Anabaptiſma, at leaſt as, maintain'd by divers, Schiſme, and contrary to ſound Doctrine? What greate… Schiſme can there be, then to deny both you your ſelves, and all the Land beſides to be Chriſtians, or that there is any Miniſtery or Church among us, becauſe none rightly baptiſed, by their ſaying? And how can theſe then be tolerated without Breach of Covenant? If GOD were ſo angry with Moſes for a ſingle neglect of Circumciſion, and you your ſelves beleeve that He hath put Baptiſme in the roome of it; and commanded Children to be baptiſed now, as well as to be circumciſed then; Will not (doth not) not only the neglect, but ſo outragious a contempt of it, (as adminiſtred to Children) provoke Him, even againſt you, if you connive at ſuch reproach of His Ordinancs? If Chriſt himſelfe hath ſo threatned all thoſe that breake one of the leaſt Commandements of the Law, and teach men ſo, as you reade Matt. 5. 19. Will He endure that thoſe ſhould be let alone that Preach againſt the Whole Law, all, and every one of the Commandements, of the MORALL Law,Theſe were proved by witneſſe before a Committee of Parliament. and ſay, That Chriſtians are freed from the Mandatory Power of it, and that It is no Rule for a Beleever to Walke by, or examine his life by, even that it is of no uſe at all to a Beleever? Will Chriſt, I ſay, endure theſe things? Or may We endure them, without His diſpleaſure againſt our ſelves? I know a difference is to be put, when we come to deale with perſons tainted with theſe dangerous opinions.Yet all that erre are not to be dealt with alike. Some are to be handled with all compaſſionate tenderneſſe, as being ſcrupuled, through Weakneſſe and Infirmity; But others, who are not only obſtinate, but active to ſeduce and breed confuſion, muſt be ſaved with Feare, as pulling them out of the fire, and that they may not ſet others afire alſo. Though ſtill a ſpirit of Meekneſſe is requiſite, even toward ſuch, in regard to their Perſons. But the Spirit of Judgement, and of Burning (that is Holy Zeale) promiſed by GOD to His People, Iſai. 4. 4. againſt their endangering Doctrines and Practiſes.
Hearken not then,Speciall Exhortation not to hearken to a generall Toleration. (I earneſtly exhort every one that intends to have any regard at all to his ſolemne Covenant and Oath in this ſecond Article) to thoſe, that offer to plead for Tolerations; which I wonder how any one dare write or ſpeake for (as they doe) that have themſelves taken the Covenant, or know that you have. The Arguments that are uſed in ſome bookes (well worthy to be publikely burnt) plead for Popery, Judaiſme, Turciſme, Paganiſme, and all manner of falſe Religions, As moſt contrary to the Covenant.under pretence of Liberty of Conſcience. Which if they can make good (or have) then ſurely We, and You ſpecially, have need to repent of that ſolemne Covenant and recant it before all the World, to whom you have publiſht it. But if not, then ſurely, even that Covenant will enforce you to ſhew your ſteadineſſe in unpartiall extirpating (without reſpect of perſons,) all ſuch moſt pernicious and peſtiferous books and opinions, which if they might once take place among us, would more advance Satans kingdome, then any booke hath done that hath been written this 1000. yeeres. Surely the Extirpation of Hereſie and Schiſme, (beſides that Popery is abjured by name) and ſuch an univerſall Toleration, and pretended Liberty of Conſcience, are as diametrically oppoſite and contradictory one to the other, as Light is to darkneſſe, and ſtrict Juſtice to licentious lawleſneſſe. If therefore you be true to your Covenant, your hand muſt needs be againſt ſuch Doctrines and the Promoters of them. And thoſe Clauſes of [Whatſoever ſhall be found contrary to found Doctrine, and the Power of Godlineſſe] doe lay yet a ſtricter bond upon you, to make you take great heed how you beare with any opinion or opinionist altogether.What Burcurs only may be Tolerated by the Covenant. Though, if any ſuch be found differing from the received opinions and practiſes, that are neither Schiſmaticall in diſturbing the Churches Peace, nor Oppoſite to ſound Doctrine, or the Power of Godlineſſe, they may be borne with, notwithſtanding the Covenant. But I ſee not how it allowes any more. OnelyOnly ſtill the Wayes of dealing with opinions and opinioniſts, who are not altogether to be borne, muſt be ſutable to the Nature of the opinions, and of thoſe alſo that hold them, and not in all matters nor to all perſons alike; as was noted before. But againſt a Toleration in generall, even the Covenant it ſelfe, in that very Article hath a Reaſon ſutable to the Text, Leſt we partake of other mens ſins, and thereby be in danger to receive of their plagues, ſaith the Covenant; which in the Language of the Text, is Leſt GOD take Vengeance on their Inventions, and ours together.Inſtances to ſhew the Abſurdity of an univerſall Toration. It is true that the name of Conſcience hath an awfull ſound unto a Conſcientious Eare. But I pray, judge but in a few Inſtances, whether all pretence of Conſcience ought to be a ſufficient plea for Toleration and Liberty? 1. There be thoſe that ſay their Conſcience is againſt all taking of an Oath before a Magiſtrate? Will you allow an Vniverſall Liberty of this? What then will become of all our Legall and Judiciall proceedings, which are confined to this Way of proofe; and ſo it was by GOD appointed, and hath been by all Nations practiſed. 2. There be ſome that pretend Liberty of Conſcience to Equivocate in an Oath even before a Magistrate, and to elude all Examinations by Mentall Reſervations, will you grant them this Liberty? Or can you, without deſtraying all bonds of Civill Converſe, and wholly overthrow of all Humane Judicature? 3. If any plead Conſcience for the Lawfulneſſe of Polygamy; (or for divorce for other cauſes then Chriſt and His Apoſtles mention; Of which a wicked booke is abroad and uncenſured; though deſerving to be burnt, whoſe Author hath been ſo impudent as to ſet his Name to it, and dedicate it to your ſelves,) or for Liberty to marry inceſtuouſly, will you grant a Toleration for all this? 4. If any ſay, Their Conſcience allowes them not to Contribute to your Juſt and Neceſſary Defence, ſhall they be allowed this Liberty? Where then will your Armies be paid? 5. If others ſay, their Conſciences allow not them to beare Armes for you, ſhall they have altogether their Liberty? (every one that will ſay ſo) How then ſhall your Armies be made up? 6. If any goe further, (as ſome doe in effect even in print,) and ſay their Conſciences allow not any Magiſtrates at all; nor 7. Propriety of goods: Will you afford them their Liberty herein? What would become then of all your own Authority, and of all Lawes, and Liberties of the Kingdome? Or what Bounds or Limits can there be ſet to men any way, if this opinion of Liberty of Conſcience, as it is pleaded for, ſhall be admitted?
Object. Ob. Toleration is only pleaded for in matters of the firſt Table not of the ſecond.If any ſay, theſe all, or moſt of them, are belonging to the Second Table, and the Liberty pleaded for, is onelyonly in matters of the Firſt Table?
Anſ. To this I anſwer, 1. The Arguments, if ſtrong for the One, will be no leſſe for the other. The Conſcience muſt have regard to the ſecond Table as well as the firſt, A. 1. Conſcience muſt regard both and be violated in neither.and muſt not be violated nor forced in matters of the ſecond Table, no more then of the Firſt. And in all the Inſtances formentioned, it is certaine, ſome have heretofore, (if not alſo now) pretended Conſcience about them. Alſo Equivocation in an Oath, will concerne the 1. Table the third Commandement; and yet I dare ſay,A. 2. GODS Honour and Mens Soules are of more regard then worldly matters. you will not Tolerate that. Anſ. 2. Are mens matters worthy more regard then GODS? that the pretence of Conſcience ſhall claime a Liberty in that which concernes GODS Honour, and not in that which concernes men? Or are not mens Souls, both theirs that are firſt in the Errour, and theirs alſo whom they endevour and endanger the infection of, more to be regarded then any thing that meerly concernes civill matters? Alſo are not mens Souls in greater Hazard (rather then leſſe) in ſins againſt the 1. Table (Idolatries, Blaſphemies, Hereſies, &c.) then in thoſe againſt the ſecond? How then ſhall it be more allowable to give Liberty and Toleration againſt the 1. Table, then againſt the ſecond? GOD commanded idolatry to be puniſht in falſe Prophets.And what Idolater, or ſeduced Prophet, might not (or may not) plead his Conſcience? And yet you know GODS Sentences of old againſt ſuch even to extremities, extirpation, Deut. 13. throughout the whole Chapter, and elſewhere, and ſo againſt other breaches of the firſt Table. The Baalites whom Elijah cauſed to be put to death (according to the Law of GOD) 1 Kings 18. did certainly thinke in their Conſciences that Baal was a true GOD, and theirs the true Religion. And ſo, thoſe that cauſed their children to paſſe through the fire to Molech (which GOD expreſly commands to be puniſht with death, Yet they might pretend Conſcience.even though they were Strangers and Sojourners in Iſrael, and not of GODS profeſſed people, Lev. 20. 2.&c.) did, what they did, out of Conſcience. And theſe Lawes of GOD never were repealed as yet, and therefore they will bind all His Servants ſtill. His Honour requires ſtill the ſame Severity againſt ſuch kind of Offenders. And what can it be leſſe then to betray ſuch to damnation, who are Tolerated to profeſſe and promote thoſe opinions or practiſes, that are abſolutely deſtructive unto their owne or others Soules.
And if it be objected (as it is) that no puniſhment or Reſtraint can work upon men to convert them. Ch. 2. No puniſhment can work Converſion.Anſ. It is true, No more can Exhortation or Preaching, Arguments (in Word or Writing) convert men,An. No more can Preaching without GODS Bleſſing. But both are Meanes by Him appointed. without GODS Bleſſing. But yet they muſt be uſed, as meanes appointed by GOD, (and ſanctified, and accordingly Bleſt when He ſees fit) even to convert men, and ſo are Reſtraints and Puniſhments too (proportionable to Mens Errours and Practiſes,) appointed of GOD, and ſanctified alſo, and often, even in experience bleſt to make men, who before were miſled, or perhaps miſ-leaders of others, to conſider, and hea…ken, and learne, and be willing to embrace, and cleave to the Truth. And I doubt not but if we be all carefull in our places, to performe our Covenant in this Article, we ſhall find a bleſſed effect of it in our three Kingdomes, as the Concluſion of it ſpeakes, That the LORD may be One, and His Name One in the three Kingdomes.
8. The laſt particular, I would offer to you at this time, is that for all theſe things you would get hearts armed with Truſt in GOD,8. Exhortation to Truſt in GOD. and ſo with Courage and Zeale for GOD, and that there may be no Cowardly ſpirits among us. Every Ruler ſhould be a man of Courage, and ſpecially when he hath enemies to encounter. Joſh. 1. GOD and men there ver. 6, 7, 9, 18. call upon him for it. And ſo when ever Reformation is undertaken, there is ſpeciall need of Courage. This made Hezekiah ſo great and happy a Reformer.See the Inſtance of Hezekiah: His father had been a moſt deſperate wicked man, and corrupted Religion, worſe then all that were before him. Yet Hezekiah made the greateſt Reformation that had been ſince Solomons time, and loſt not a day, after he came to the Crowne, for he begun in the firſt yeere of his reigne, in the firſt Month, and, as it appears by a Chron. 29. v. 17. the very firſt day of the month; and carried all before him. Now what was that which made him doe thus? See 1 Kings 18. v. 5. He trusted in the LORD GOD of Iſrael, ſo that after him there was none like him among all the Kings of Judah, nor any that were before him. This was that which made him not Feare the peoples diſcontent, nor the great Ones, nor the Prieſts neither, whom he found univerſally drencht over head and eares in ſuperſtition and idolatry. Oh that we, who have much more ſtrength of men, to ſtand by us, then he had, had but halfe his Courage! Or rather, that we would remember, that when many of Iſrael mocked and laughed His Meſſengers to ſcorne, whom he ſent to invite them to the Paſſeover; yet not only divers others came in and ſubmitted themſelves; But that in Judah, the hand of God was to give them one heart to doe the Commandement of the King, and of the Princes by the Word of the LORD, a Chron. 30. 12. And why ſhould not we looke for the like, if we were as Zealous for GOD, and truſted as much in GOD, as he? How excellent an Example and Encouragement doe we again find recorded concerning him in the next Chapter, the two laſt verſes? Thus did Hezekiah throughout all Judah, and wrought that which was good, and right, and truth before the LORD his GOD. And in every Worke that he began in the Service of the houſe of GOD and in the Law, and in the Commandement, to ſeeke his GOD, he did it withall his heart and proſpered. Happy we, if of us as much may be ſaid for our parts; for then we ſhall be ſure to have GODS part fulfilled to us, and our Proſperity aſſured and eſtabliſht fully.The miſchiefe of being affraid of men. This we have confirmed by Salomon, while he gives us a pertinent warning of the miſchiefs of the contrary Cowardiſe. Prov. 29. 25. The feare of man brings a ſnare, but who ſo puts his truſt in the LORD ſhall be ſafe. While we are afraid of men, this or that Perſon, or ſuch a Number, or party, (how conſiderable ſo ever they may be thought.) It brings a ſnare, makes us fall into ſin, and ſo into miſchiefe. There is no Sanctity, nor ſafety, but in Truſting in GOD. If we would examine our ſelves impartially, we ſhould find, that whatſoever we have neglected, or doe yet neglect, in the matter of Reformation, hath been and is cauſed very much, by an unworthy feare of men, and want of Faith, and Trust in GOD. How often hath it been ſaid, and by how many, that if we ſhould be too ſevere in parging the Armies, we ſhould want ſouldiers; If too ſtrict in ſuppreſſing the worſt opinions or practiſes, we ſhould looſe a conſiderable party, and not be able to carry on the worke without them. And what is this but want of Faith in GOD? and in ſtead thereof to have our ſpirits enſnared (enſlaved) with the Feare of Men? Certainly, if it be not GODS Will and Command that Juſtice ſhould be done, and Martiall Diſcipline obſerved, and diſorders and errours ſuppreſt, then let us let them alone, and never ſtand to plead the Inconvenience of medling with them. But if it be GODS Will and Command, then I beſeech you, Let none venture to provoke GOD, for feare of provoking men. I dare be bold to promiſe in His Name, You ſhall not want men non h…lpe, if you will be ruled by Him, and venture your ſelves for Him. But withall I ſay, It were better that every 1000. were reduced to an 100. and every 100 even to a ſingle man, then that out of a feare of looſing a numerous party of ſouldiers, or others, to take your part, you ſhould endanger the looſing of GOD, even in any degree. And is it not recorded (even for our Admonition, as is intimated, 1 Cor. 10. 6, 11.) that for One Achan not ſought out, The miſchiefe of ſuffering ſin in others.Iſraels Army was overthrowne? Joſh. 7. and GOD ſaith, Neither, will I be with you any more, except you deſtroy the accurſed from among you, ver. 12. And did not the 9. Tribes and halfe upon this Example arme themſelves to have fought againſt their own brethren, ſuppoſing them revolters from GOD, though they had but even then taken their leave of them, after they had, for many yeares together, ventured their lives to ſettle them in their poſſeſſions▪ Joſh. 22. They urge Achans Example; as ſhewing them, that if they ſhould ſuffer a ſin apparently even in their Brethren, GOD would be angry with them all, ver. 18. 20. It is good then to be affraid, but of Him of whom we have cauſe to be affraid, as Eſay warnes the Faithfull in his time, Iſai. 8. 12, 13. Say you not a Confederacy to whom this people ſay a Confederacie, neither feare ye their feare, neither be affraid, but ſanctifie the LORD of Hoſts Himſelfe, and let Him be your Feare, and let Him be your dread. And remember withall, how ill GOD takes it at His Servants hand, when they are baſely Affraid of men, Iſai. 51. 12, 13. I even I am He that Comforteth you, who art thou that thou ſhouldest be affraid of a man that ſhall dye, and of the ſon of man that ſhall be made as Graſſe? And forgetteſt the LORD thy Maker? &c. Here is not indeed a Multitude named; but here is Man indefinitely, and if there be never ſo many of them, it is but man ſtill, and ſo never the more allowable to feare them more then GOD, and to pleaſe them with displeaſing of GOD.
If any ſhall ſay,Q. May not a Multitude be forborne in Errour? But would not GOD have a Multitude forborne, if they be in an Errour, or Diſorder? I anſwer, Sure GOD never told thoſe that are in Authority ſo. And, among men, if a Multitude appeare in a Tumult, although it may after pleade for a mitigation of puniſhment toward the Whole Number,A. 1. GOD no where ſaith they may. except the chiefe ring-leaders; Yet it both makes thoſe that have Authority and ſtrength to ſuppreſſe, put forth both, the more▪ ſpeedily and effectually; and afterward to take the more exact care for the preventing of the like, even for the Multitudes ſake. And this is moſt ſure, that with GOD the greater the Multitude is of thoſe that provoke Him, the greater is His Displeaſure. And therefore His Deputies ought to be more affraid to Tolerate a Multitude in evill, then a few. A 2 If they might at other times, not now.2. And if at other times a Multitude, or a few, might be borne with and let alone, in that which is contrary to GODS Will, Yet certainly not then When GODS Judgements are abroad in the Land. Then all ſhould, and then the faithfull will learne Righteouſneſſe, and doc Juſtice in their places, according to GODS appointment. It is ſo with us now, that GODS Judgements are abroad in Our Land: Oh that we were ſo wiſe; as to learne the right cauſe, and the right Remedy! Let me to this purpoſe, againe put you in mind of that of the Prophet, which you were happily remembred of in the Morning, Jer. 9. 12, 13, 14. Who is the wiſe man that may underſtand this? and who is he to whom the mouth of the LORD hath ſpoken, that he may declare it? for what the land periſheth, &c. And the LORD ſaith, Becauſe they have forſaken my Law which I ſet before them, and have not obeyed my Voice, nor walked therein: Speciall Wiſedome to know Why Judgements on a Land.But have walked after the imagination of their own heart, &c. Sure the Meaning of this is not, that every man ſhould be let alone in doing what they lift under pretence of Liberty of Conſcience: For that is neither more nor leſſe in plaine words then to leave every man to walk after the Imagination of their own heart: Much leſſe is it, that men ſhould be ſuffered to cry downe the Law of GOD, (the Law delivered by GODS owne Voice to all His People,) as no Rule for Chriſtians to Walk by. If for forſaking it the Land periſheth, and for not walking therein: The open and bold-faced oppoſition againſt it, muſt needs aggravare the Tranſgreſſion, and increaſe the miſchiefe. But the Prophet meaning is, that GOD would have an Obſervation made. 1. That all the Miſery of the Land (though there were very few ſo wiſe as to conſider it) is for ſin, for the tranſgreſſion of GODS Law, and every one doing too much what they list. And then that in the ſecond place, Enquiry ſhould be made for what Speciall Provocations it is that there are ſuch heavy Judgements on the Land? They have walked (ſaith GOD) after Baalim, which their fathers taught them. Whether any old ſuperſtitions, or any Prophane Cuſtomes and Practiſes, received by Tradition from our Fathers; Or any other new invented Idoll or Fancy, any Imagination of our own hearts, be the Grand Evill that provokes GOD ſo against us; as that after all our ſeekings of Him and ſuings to Him, His anger is not turned away, but His hand is ſtretched out ſtill. To find out this, (or theſe, for they may be many,) were certainly the greatest piece of Wiſdome one of them in the World, and to be taught it, one of the Greateſt Honours from GOD that could be, and then to Declare it one of the Greateſt Pieces of Faithfulneſſe to GOD and His People. Oh that you, who are Our Wiſe Men, the Great Councell of the Kingdome, would ſpecially ſet your Wits a work, and bend your Thoughts moſt ſerious to ſearch and find this out. And you may call whom you will to your Aſſiſtance herein. You have called an Aſſembly of Divines to Conſult with in matters of Religion, All Enquiry ſhould be made after it.and they attend daily upon the worke you have entruſted them with. If now you ſhould think fit to ſend to them expreſſely to make this their worke for the preſent, to give you the Vttermoſt of Advice with all Faithfulneſſe, What might be the Cauſe or Cauſes, Why Judgements, and Feares, and dangers ſtill continue and multiply rather then decreaſe: Certainly they could not be better imployed for the time: And if GOD ſhould vouchſafe to ſhew them the right: Nothing could prove more Advantagious for the publike good. If they be not Wiſe or Faithfull enough, Or you ſhould not be ſatisfied with their Advice: You may aske of whom you will beſides. And you may, if you pleaſe, give every one Liberty (in an humble manner) for once to tell you, what their Apprehenſion is. But certainly it is a thouſand pitties, that among ſo many Wiſe men, and Pious men, as GOD hath yet reſerved in our Land, none ſhould be ſet a worke expreſſely about this moſt important and every day more and more moſt neceſſary Work. And, after all, it belongs to You, whom GOD hath Entruſted with the Power to Reforme, whatever ſhall be found to be a Cauſe of our Perpetuated miſchiefe, to judge impartially of all; and then ſentence and execute according to the Will of GOD a righteous Judgement upon all, whether things or Perſons, without Feare or Favour. And this is the Way, and the only Way, to partake of that Bleſſing forenoted to be all Our Deſires, according to Pſal. 106. 3, 4, 5. Which I again beſeech every one to reade over moſt ſeriouſly, and apply to their hearts moſt faithfully.
And to this tends the third and laſt Uſe of Conſolation, Vſe 3.which you will give me leave to adde a word of,Of Conſolation to GODS faithfull▪ Ones. and then I ſhall commit you and all that hath been ſpoken to GODS Bleſſing. Our Text in the frame and ſcope of it tends as much and as fully to Comfort and Encourage all GODS faithfull Ones (as I hope I ſpeake to many ſuch) even notwithſtanding their own failings and His Severity upon it, as it doth to Warn and Exhort them to take heed of ſuch failings, and of provoking Him to ſhew Severity. For it tels us abſolutely, that being His, though we doe amiſſe againſt Him, and He deales ſeverely with us, yet ſtill He is a GOD that Anſweres, and a GOD that Forgives. Our failings not allowed nor perſiſted in, when we know them, diſparage not Our faithfulneſſe in GODS Account; and His Judgements, His Vengeance on our Inventions, how ſevere ſoever, disprove not His Favour, argue not Rejection nor Purpoſe of deſtruction. Though He kill, yet He may pardon and ſave. And the Experience of His Providence may aſſure us, that He will not be henceforth rigorouſly ſevere, if we this Day renew our Faithfulneſſe. He is very rarely ſo, even to a Single Perſon. If their Viſible Repentance prevent the Exeution of any Sentence of His againſt them. Much leſſe to a Nation, to the Body of a people that returne to Him. The Caſe of ſuch is never (can never be) deſperate, Inſtances of Grace after Failings and Judgements. 1. Of David.when ever they have a Heart to look unto Him againe after a Revolt. Let me give you two famous Inſtances in two Words. David, after many great Experiments of GODS marvellous Deliverances; and proofes of His owne Faith and Truſt in GOD, fals at laſt into a Pang of Feare, 1 Sam. 27. and ſaith in his heart, I ſhall one day periſh by the hand of Saul. ver. 1. And thereupon doth little better then runne away from GOD, for he runnes out of the Land of Iſrael from among the people of GOD, whither GOD once ſent him when he was abroad, 1 Sam. 12. 5.) and flyes into the Philiſtines Countrey, the profeſſed and greateſt Enemies of GODS Church: and ſo he goes, as our Proverbe is, as it were Out of GODS Bleſſing into the warme Sun. And while he is among them he does not very well, for he is faine to keep up his Credit with Achiſh, with much Diſſimulation, and many fained Expreſſions. Hereupon, at laſt GOD meets with him, with no ſmall Severity; You may well call it, as the Language of the Text is, a Taking Vengeance on his Inventions. He is hunted by the envy and jealouſie of the Philiſtine-Lords, from the Court and Camp of Achiſh, and when he returnes to his home in that ſtrange land, he finds his City burnt to aſhes, his Wives carried away, captive, and all his Followers likewiſe undone and robbed of all, and none knew by whom: and unto all this is added the Mutiny of all his Souldiers, the people ſpake of ſtoning him, 1 Sam. 30. 6. But then he recovers himſelfe; and in that moſt extreme danger ſhewes a greater Faith then ever before, But David, ſay the next words, encouraged himſelfe in the LORD his GOD. And then immediately you find upon his enquiring of GOD about purſuing thoſe unknowne Enemies; he receives a moſt full and gracious anſwere, and Aſſurance of Favour, exemplified by moſt Complete, Speedy, and Rich Victory (nothing loſt of their ſubstance, not any one of all their Wives, or Children miſſing,) and great ſpoiles, and within a few dayes, he is certified of Sauls death, and is made King of Judah. So abundant are GODS Mercies to His faithfull Ones, even after their failings, and His Displeaſure upon them. 2. And ſo it was with Iſrael.2. Of Iſrael. Judg. 10. Judg. 10. They Revolting after ſundry Deliverances, GOD gives them into the hands of their enemies, the Ammonites, & others, who mightily oppreſſe them 18. yeeres together. At laſt they bethinke themſelves, and fall to Pray to GOD; but we reade not (at the firſt) of any further Repentance then a bare Confeſſion of their ſins. And therefore alſo at the firſt GOD gives them a moſt terrible Checke in ſtead of an Anſwer, upbraiding them with His former favours, and their reiterated Rebellions, and concluding with a (ſeeming) abſolute Refuſall to Forgive them, or deliver them any more, and ſending them to their falſe gods for help, ver. 13, 14. But then ſee how upon their Submiſſion, and Reformation, GODS Compaſſions are againe manifeſted to them; It is ſaid His Soul was grieved for the miſery of Iſrael, ver. 16. and ſhortly after they had, under Jephthah, whom GOD raiſed up to be their Deliverer, a very great Victory over their enemies. And have not we our ſelves found ſomewhat like this, more then once? 3. Our owne ſince laſt yeere.How low had our ſins brought us the laſt yeere about this time? And how much Vengeance did GOD take upon our Vntowardneſſe within a few Months. Our Armies broken in the West, and broken in the North, Bristoll loſt, and Glocester and Hull beſieged; and with us very little ſtrength and very few ſpirits. But GOD gave us Grace to bethinke our ſelves, and humble our ſelves, and to enter into a more ſtrict, and ſolemne, and Complete Covenant with Him, then ever before. And how many gracious Anſwers, and Pardons, and Victories, He hath granted us ſince, Our Souls know, and all the World ſees and admires.
How ſhould we then improve all this, to Strengthen Our Faith in GOD, and to Comfort Our ſelves in His Grace, All whoſe paths are Mercy and Truth to ſuch as keep His Covenant and His Testimonies, Pſal. 25. 10. and to ſet to our Seale to that Voice of Faith and Experience. Pſal. 9. 10. They that know Thy Name will put their Truſt in Thee. For Thou LORD haſt not forſaken them that ſeek Thee. Concluſion.I will conclude all, with that moſt remarkable place of the Prophet, Iſai. 30. 18. When he had foretold, for their carnall Confidences, and Rejecting of the Faithfull Prophets admonitions, and ſeeking to get Flatterers to preach to them, very great Judgements, ſo as to reduce them to a very low Condition and ſmall Number, he addes. And therefore will the LORD wait that He may be gracious unto you, and therefore will He be exalted, that He may have Mercy upon you, for the LORD is a GOD of Judgement: Bleſſed are all they that wait for Him. The LORD is a GOD of Judgement, Righteous and Wiſe. He will not endure Our Vntowardneſſe, which he ſees and knowes, more then We our ſelves doe, or will take notice of: and He knowes, that if he ſhould deliver us too ſoon, we would grow … again as ever, or worſe; that if He ſhould deliver us, what we have a great deale of Humane ſtrength (at leaſt, while we have ſo much Carnall Confidence) that He ſhould looſe the Honour of it. Therefore He Waites, and Therefore He will be Exalted. But both ſhall be in Graciouſneſſe and Mercy to us, to all His faithfull Ones, that Wait for Him, even in the Way of His Judgements (as was noted before, Iſai. 26. 8.) And if His Judgements, His Vengeance, worke Repentance and Faithfulneſſe in us, we may and ſhould take even that as a Pledge of His Anſwering and Forgiving Mercy in Chriſt. Amen, Amen!
FINIS.