Sermon

*Jer. 7. 12.* But go you now to my Place which is in Shiloh, &c:

In the beginning of this Chapter, the Lord sends by his Prophet, to call Judah and Jerusalem to true repentance, encouraging them [◊] it by a promise of establishment of their peace and mercies, in case they would so do, ver. 1, 2, 3, & 5, 6, 7, &c. That this counsel of his may take effect upon them, he endeavours to reclaim them from their vain confidence in their external worship, and enjoyment of the Temple and Ordinances, ver. 4. After which he enlargeth himself by a declaration, of their hypocritical dealings, and false trust in the Temple, as if it were a sure safeguard to them from punishment, notwithstanding all their wicked abominations, ver. 8, 9, 10. Which vanity, he declares to be a changing of a place of holy worship, into a den of robbers, ver. 11. And then gives them to understand that he takes notice of it: and in the Text further calls them off from their vain confidence by sending them to Shiloh, to take notice of his dealing with them for their sins.

From the context, diverse truths are observable.

Doct. 1. When God is never so much provoked with a people, he yet tenders them terms of peace, before he cuts them off. In the three last verses of the former Chapter, he shews what they were; a rebellious and counselless people, on whom he had laid out much cost, to whom he had sent many messengers, who had spent their breath and lives to no purpose, and yet here again he sends an invitation to repentance, with a conditional promise of good; before he denounces his last sentence against them. The like we shall find (Chap. 4. 1. and 3. 1. and 18. 11. &c.).

Reason 1. From the great desire which God has that sinners should [◊] that he may verify that truth (Ezekiel 18:11). That sinners may know where the true and proper cause of their destruction lies, that it is in themselves, and not in him; they shall not have the blame to lay upon God in the least, and therefore he proffers pardon and mercy, holds out the flag of peace before them, that if in the time of truce they will come in, they may, and welcome.

Reas. 2. From the attributes of mercy and long-suffering, which discover themselves in withholding the stroke of vengeance, and holding his hand back (Jeremiah 3:12; 2 Peter 3:9). God will have a time for all his attributes to appear, now is the day of mercy, and now God will let sinners have large trusts of it, he warns, yes, follows on to warn and persuade with a people; that if it be possible [...] escape.

Reas. 3. For the advancement of his glory by his patience, God aims at himself, his own glory in all his doings: now by this clemency of his he will gain honor, either to his mercy in their welfare, or his justice in their ruin; which every way God will be a gainer hereby: if they repent how will they magnify his patience and forbearance: if they be obstinate and perish, how eminently will he clear his justice in their ruin?

Use 1. This may convince us how unreasonable a thing it is to sin against God: is God so unwilling to punish, so desirous to do us good, so ready to pardon us, who would sin against, and provoke such a God? Bold, presumptuous, and horrible is that spirit of iniquity, that makes God's patience and mercy his encouragement to sin; would we deal so [...], who would take encouragement? To vex and anger one that is good and patient to us: that is the aggravation of their sin (Psalm [◊] 43), their deliverances were the occasion of their presumption to [◊].

Use 2. What encouragement is there here to us after all our grievous sins to return to the Lord by repentance, God is yet ready to receive us, and [◊] restore his mercies to us, and therefore let us be quickened up by this consideration. Motive.

1. Consider the wonderful self-denial that there is in God, he needs us not, but could do well enough without us, being self-sufficient in himself, yes, has Angels which attend upon him, and that he should accept of dust and ashes, much more unprofitable sinful creatures, and receive them into mercy; oh what a condescendency is this!

2. Consider, the wrong we do him will fall upon our selves in the end, we may fight against him, but they are arrows shot up against heaven, which will fall down upon our own heads (Jeremiah 7. 19.). We may think what we will, but the issue of such provocations, will be the impenitent sinner's confusion; briers and thorns must not think to thrive against the devouring fire.

3. Consider, the benefits of repentance will redound to our own good (Jeremiah 7:5, 6, 7). We shall taste the sweet of it; to escape from misery, to enjoy the benediction of God, and sweet fruits of peace, will be our advantage: let it then break our hearts to consider, that after all our sins, God has yet widened arms to receive us into: if a man find his enemies, would he not destroy them (1 Samuel 24. 19.), yet has God had manifold opportunities and sufficient provocations, and has not [◊] use of them.

Doct. 2. True repentance is the best and only way for the settlement of true peace: this the Lord propounds to them as the way and means to settlement, that they may dwell in that place for ever: and to that end he calls them up, not to a feigned, but a true repentance; if they had a desire to prosper. Jeremiah 4. 1. if you will return, return to me, that is, be sure to repent aright, do not turn from one sin to another, do not wander from that mountain to this hill, change one Idol for another; but go back again to your God: hence the Lord shews that to be the reason of the continuance of their sorrows (Isaiah 58:2, 3, 4. and Zechariah 7:5, 6). They had pretended services, fastings, &c. but they did it not to God, it was not in a right manner.

Reas. 1. From the difference between true and feigned repentance, in the one there is a free and hearty renouncing of all sin: a sight of it, a sorrow for it, and a forsaking it; this the Lord himself has constituted as the way to enjoy mercy (Proverbs 28:13), this has a firm promise made to it (Isaiah 1:19, 20). Whereas feigned repentance is a mocking of God, as the Lord declares, and therefore denounces that threatening against it (Isaiah 29:13, 14). God will not be mocked by sinners; that repentance which God will only own and acknowledge, comes from a deep touch and sense of the bitterness of sin (Jeremiah 2. 19.).

Reas. 2. Because it is only true repentance which sets us in the way of [illegible] peace.

1. God only is the Author of true peace (Isaiah 57:17). If ever the creature be truly enstated in peace, God must speak it to the soul; [illegible] all the world should declare amity with the creature, yet if [illegible] do not set his seal to it, it is but a blank, and signifies nothing.

2. Sin has cut the creature off from the right and true foundation of [illegible]; what peace, &c. (2 Kings 9:22). God will not, cannot, [illegible] blessings and peace to impenitent and hypocritical sinners; he would wound the great attribute of his holiness, if he should so do.

3. It is only by true repentance that we heartily renounce sin and [illegible] under the condition of peace (Jeremiah 3:12, 13). God sets forth tenders of peace before vile sinners, but there are articles of composition, terms of agreement, which the creature must needs consent to, if he desire good, or otherwise the treaty must break off, and be put to an end.

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

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

Consider, our league with Hell and Death will not do (Isaiah 28:18). We may go down to Egypt and ride upon horses, but these shall not save us (Isaiah 3[illegible] beginning), though we should add to own the strength of all the creation, and engage the whole world in our quarrel, yet we [illegible] not think to be too hard for the Almighty, none ever tried a fall with him but they were thrown.

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

3. No peace like that whose foundation is laid in true repentance, for it is a peace whose basis is peace with God, and that gives peace with all things (Job 5:19), and it is an inviolable peace, a league which can never be broken. Oh! let us then labor after this peace, if we clap up a peace and God be not in it, he will disannul all that is done, but enter a covenant with him and the world shall never be able to overthrow it, Earth and Hell shall not prevail against it; let us then confess our sins to him, and cast ourselves before him, and go with them (Hosea [illegible]).

Doct. 3. True repentance is always attended with a thorough reformation: If you thoroughly amend your ways, &c. (ver. 5). The Lord there declares what a manner of repentance it is that he looks for; not a verbal, in a few empty confessions, nor a formal, in a few dejected and cast down looks, like theirs in (Isaiah 58, beginning), but here, and in the sequel he declares if they will have peace what it is he expects; the sum of which is, let all which has been amiss be mended, turn over a new leaf, reform your hearts and ways, your souls and lives, and that I will accept of.

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

Reas. 2. From the inconsistency of hating sin in the heart, and closing with it in the life and practice. Will we always keep company, and hold intimate fellowship, and drive a constant trade and commerce with one, the sight of whom we loath? An unreformed life is a plain denial, and contradicting of all our verbal and professed repentance (Titus 1:16); if we live in sin it makes nothing to the credit of the world, much less to the all-seeing eye of God to speak and profess against it.

Reas. 3. From the nature of true repentance, which is a change from what we were to some other thing; a change of affections, a change of profession, and not only so, but also a change of objects, a turning from the creature to God (Jeremiah 4:1); now this implies a thorough reformation, when the creature casts off all other things which it has pursued, and seeks to God alone.

Use 1. This may call us to the examination, whether ever we truly repented or no of those sins which we have so often confessed to God, namely: where is our reformation? Search thoroughly one and another of us, remember what we have confessed, and with what shows of sense and sorrow, as if those sins had indeed been a burden to us, and we desired to be rid of them, but have they been amended, have we truly relinquished them? If not, assure ourselves God looks at himself as mocked at all this while, and therefore if we be defective in this essential and substantial part of our repentance, never inquire or ask of God, therefore his hand is stretched out still against us, after so many prayers and supplications have been poured out before him on solemn days.

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

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

Doct. 4. The best outward privileges in the world, if once they come to be trusted in, are no better than lies (ver. 4): trust not in lying words, the Temple, etc., that is, they have as great and grand a delusion in them, and as surely deceive any that place their confidence upon them as any other deceit in the world whatever. They are no better shelter, nor will afford any greater security and safeguard to the soul than any other vain hiding place; and therefore, they that trust in them trust in falsehood; a lie is that which is spoken to deceive the creature: thus when men speak of their privileges, and rest on them, they deceive their own selves.

Reas. 1. Because God gives his blessing with these privileges but conditionally, that is, according to the creature's improvement of them; if they will make use of them aright they are a special benefit to them, otherwise not (1 Chronicles 28:11); and therefore positively and absolutely to trust in these, and not to carry a respect to the condition which is annexed to them, it is to neglect and abuse God's order of blessing, who together with privileges, promises good to the faithful improver of them, but threatens wrath, and denounces his judgements against the abusers of it, and is therefore a great deceit.

Reas. 2. Because the greater the blessing is, if not answerably improved, it brings the greater curse upon the creature (Matthew 11:2[illegible]): that is Capernaum's sin, abuse of Gospel privileges, and therefore a special and extraordinary doom is passed upon them; the greater the mercy is, the more sadly is God provoked by the abusing of it, and therefore whoever escape, it's like to fare ill with such as those.

Use 1. To reprove our carnal confidence in the enjoyment of the means of grace and privileges of the Gospel: you that trust in your interests — you have Sabbaths, Sacraments, liberty of nearest communion with God in his ordinances, etc. — and hereupon you are ready to think that God loves you, and will not bring a scourge upon you, but conclude yourselves to be exempted from any danger of misery and desolation. Let me tell you: you trust in lying words, you lean upon such a prop as will certainly fail and deceive you in the latter end. Consider (Jeremiah 9:25, 26).

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

Doct. 5. 'Tis the great sin of a professing people, in the times of apostasy, to cover their gross iniquity under the veil of privileges and performances. Ver. 8, 9, 10: they thought if they did but come to God's house, and perform a few ceremonies there, offer sacrifices, etc., they might take the liberty to steal, murder, swear, and what not; thus we read of that bold and impudent woman, who had not her name for nothing (Proverbs [illegible]. 14, 15).

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

Reas. 2. From the secret atheism and hypocrisy that is in the heart of vain man, who thinks God takes no notice of their wickedness, but is deceived by their pretended services; men consider not that God's all-seeing eye penetrates into all corners of the earth, and the secrets of the heart, and hence they think they may sin unseen (Ezekiel 8:12).

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

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

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

Reas. 2. Because the sinner hereby robs himself of all the good which he should otherwise get by his [illegible] that were done in sincerity (Ezekiel 14:7, 8). God has made great promises to sincerity, in manifold expressions in Scripture, but he denounces sure woes upon hypocrites, destructive desolation and ruin; so that it is [illegible] lost, and [illegible] ourselves out from good.

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

Doct. 7. God takes notice of, and will find a time to punish the wickedness of a sinning people; for both these are understood in the words (ver. 11): "I behold it, and will requite it": so (Psalm 35:22, 23).

Reas. From the attributes of omniscience and justice.

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

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

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

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

Use 2. This may certify the sinner, that God will take a time to reckon with him, the all-seeing eye sees you, and cannot choose but take notice of you, and he will call you to an account, though he may seem to wink at present and not to take notice of your ways and doings, but to let you alone; yet I promise you time will be when you shall know it to your cost, that he is not such an one as you are, nor did ever give his consent to and approbation of your ways and doings: and therefore is there any here that lies and lives in sin; deceive not your own soul, but let it awaken you to look about you, and make your peace with God, for otherwise what he has spoken he will perform, he will not come short of his threatenings any whit more than his promises, let then that counsel be acceptable (Amos 4, ult.): meet God with repentance, before he meet us with his heavy plagues. But I come from the context to the words of the text: God having counselled and warned them; the further to awaken and affect their hearts, and preserve them, sets a lively example before them: in every way suiting and answering the present state of Jerusalem, he therefore sets it forth. 1. By the title it once bore, the place, &c. 2. By the evils which were brought upon it: where, 1. the author, God himself: what I did. 2. The procuring cause, the wickedness of my people Israel: hence.

Doct. 8. The example of God's judgments upon his own people for their sin and wicked apostasy, are very useful and solemn considerations for all professors of religion: the Lord sends Jerusalem to Shiloh, and for what end, only to see, what he did, and for what, to view his judgments in their causes and effects; to see, that is, not only to look on, but to consider them seriously, and to make use of them to themselves; and learn something from it for their own conviction; by comparing cases together.

The ground of the truth we may understand if we consider a few propositions, namely:

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

Examples of God's judgements upon his own people for their sins, are evident confirmations and testimonies that he is a God who proceeds impartially according to his own rule; as when laws are executed according to the tenor of them upon malefactors in the kingdom, we now know that such laws were not mere scare-crows, made only to fright, but not to hurt, but that there was reality in the law-makers, and that they were really set against such evils to subvert and root them out, and may teach others to expect what to meet with, in the like cases: so, when God punishes sin in his people according to his threatning in his word, we now see that those threatnings are realities; that his orders and constitutions are not bug-bears, but realities, that sin shall not go unpunished. Hence God declares in his word, that he will be known to be God in his judgements (Ezekiel 28:22). If men will not believe the word, that God will do as he has said, but presume upon his mercy and patience; when he takes his rod into his hand, now he is mad, that believes not.

Hence, examples have matter of precept in them. God's judgements are documents, there are doctrinal conclusions to be drawn for our instruction out of them, hence, we shall find God in Scripture calling upon his people to look upon examples, thus (Luke 17:32; 2 Peter 2:4, 5, 6, etc.). If God have thus dealt with such a people, we may from there conclude he will deal so with those that are so qualified, if we enjoy the same privileges that Israel did, and make no better use of them than they made of theirs, we may expect to be visited as well as they were. And not only may we argue a pari, but also ab impari, from the lesser to the greater; if Israel so privileged were not spared, how much less shall we be spared, who exceed them in privileges, if sinners under the law found no favor, how much sorer punishment may sinners under the Gospel expect. God writes his severe truths with the blood of his disobedient subjects, and makes their ruinous heaps to proclaim knowledge and counsel to the rest of the world: Sodom's ashes, Shiloh's fire, Jerusalem's desolation, are uses of instruction to the inhabitants of the earth.

Examples are of wondrous benefit to give efficacy to doctrines, and move upon the affections, and bring them to consideration, they are useful to persuade; and to move the soul to make out after God (Psalm 78:6, 7, 8).

Because there is a natural sympathy between the children of men, there is a kind of a fellow feeling of sufferings; when we read only of doctrines, these may reach the understanding, but when we read or hear of examples, humane affection does as it were represent to us the case as our own; whereupon the judgements of God, do in the very hearing dwell upon the thoughts, and take upon the heart. When I read the story of Sodom's overthrow, me thinks I see the Sun rising in glorious brightness, the Sodomites sporting and pleasing themselves in their opulence and security; when on a sudden, me thinks I see the heavens covered with those sable clouds, and hear the great cannon of heaven thundering down tempests upon them, and the streams of fire with horror and dread, till I behold a proud city, on a sudden become a desolate heap. When I read Jerusalem's history, me thinks I see the battering engines placed against the walls, the proud enemy climbing up the battlements, the feeble and faint-hearted citizens flying into corners, overtaken by the insulting foe; who without mercy or pity sheaths his sword in their bowels; me-thinks I see the fire-balls flying [illegible] and fro, and the glorious buildings, the work of many years, yielding to that prevailing and merciless enemy, I hear the cries of ravished virgins and bereaved orphans, yea, I look on till I see all God's threatnings fulfilled, and the glory of the nations stripped of all ornament and become a widow, etc.

Because examples come in by the senses, and these have a great stroke to move the affections, and they persuade the heart of man (Lamentations 3:51).

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

Why may not the same judgements befall us, what grounds have we to promise ourselves security, and immunity from the same plagues and miseries which are upon others.

Hereupon they put the creature in mind of its ways and doings, what they have been; now conscience, if it be not altogether seared and benumbed, reads the creature a more close and severe lecture than usual, now those sins that he had before lived in forgetfulness came afresh into his memory.

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

Now the soul is put upon the study and consideration how to prevent and escape severe and like plagues, now he bethinks himself of making his peace of coming and seeking a pardon; for fear lest by obstinacy he bring himself to [illegible].

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

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

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

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

1. Then, go to Shiloh: and here consider, 1. What Shiloh was, 2. What were their sins. 3. God's judgments on it.

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

1. It was God's place: that is, a peculiar place which he had chosen to himself, his chief place.

2. It was the place where God set his name at the first: that is, it was the first tent, or tabernacle where God set up his ordinances, and called his name upon it, after he had given to his people Israel possession of the land of Canaan: as we shall find in Joshua 18:1. Here it was that after the Ark had been unsettled for 40 years and upward in the wilderness, [illegible] first chose it a fixed place, here was God worshiped first after he had granted a settlement to his people Israel. The tabernacle was a testimony of God's presence with his people, here the tribes came up to worship, here it was that God manifested his great glory, by this it was that God declared Israel to be a peculiar people to himself, so that Shiloh was not only a part of God's dwelling place, for so were all the tribes, nor only a habitation of God's people, for so were all other cities, towns and villages where Israel dwelt, but it was the place of God's manifesting himself to his people, his especial habitation.

2. What was the wickedness of Shiloh; for the Lord shows that it was for that, he did that to it, which he had done; Text, now we shall see the sin of Shiloh, if we look into (1 Samuel 2:12), &c. which was the sin of the priests in contemning the ordinances of God, giving an evil example to the people, and enriching themselves in a way of abuse of God's institutions, and thereby discouraging the people from serving of God, and of Eli in bearing with the wickedness, and not severely punishing the sin of his sons, which God interprets as a preferring them before him (ver. 21), &c. and (Psalms 78:41 to 60), where their horrible ingratitude in forgetting God's mercies, and woeful idolatry is declared this was Israel's sin, the priests and people were polluted and defiled, and alienated from God; there was a continuance of ordinances and sacrifice, but both abuse of ordinances and idolatry, both in profession and practice.

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

1. In [illegible] of God's affections from them, turning of his former love into hatred (ver. 59). God had formerly loved Israel, they were to him a choice people, tender as the apple of one's eye, tenderly taken care for, and fostered by him, protected from evils, dandled in the lap of his providence, and singularly respected by him; as we shall find amply related to us in (Deuteronomy 32:7), &c. But now his heart was hardened against them, and his former love turned into abhorrence and detestation.

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

1. God departed and forsook them, even his own house not only the other cities, of Israel, but even his own tent at Shiloh, [illegible].

2. When God had left them, all miseries followed, [illegible] &c. their crown was taken from their head, and their enemies which formerly were tributary to them, now lord it over them, yes, an universal [illegible] of miseries came upon them, as you may there read. Thus you [illegible], once chosen by God, where he set up his ordinances, made his [illegible] to dwell, and shone forth in his wonderful glory: forsaken by God, and buried in its own ruins, altogether disowned and refused as a place of abhorrence and contempt.

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

1. That God has nowhere on earth so engaged himself and his presence, but that sin may drive him away: where was his name greater than at Shiloh; there was the tabernacle, there was the priests and Levites serving, there were daily morning and evening sacrifices, there came the tribes yearly to appear before God, there were the seals of God's covenant, yet is Shiloh deserted and destroyed. Jerusalem may also witness this truth, the once dwelling place of God, where the temple was, the place whereof God had said, this is my rest for ever, here will I dwell, for I have desired it (Psalms 132:14), but now behold it deserted and twice made the subject of God's fury, and not so much as the ruins of it left to testify what it was, a [illegible] not to be found upon a stone. Hence therefore learn we not to promise ourselves security if we be found in the ways of sin, whatever engagement and covenant God may seem to stand bound in to us, God knows how to keep up his glory in the world, though we be ruinated, he can keep up a Church in the world, though we be left desolate; the stones of the field, if he but speak the word, shall rise up children of Abraham; the remotest ends of the earth shall come in, and the children of the Kingdom shall be thrust out; let not this therefore be your rest.

That Sion affords no more security to sinners than Sodom, Shiloh is as dangerous a place to sin in, as any in the world; if a people in covenant with God, be found rebellious, he will spare them no more than any other people, yes he will begin with them. Judgment shall begin at his house (Amos 3:2); Shiloh's ruins are a memorial of this, and declare how vain it is to take sanctuary in the Tabernacle, and shroud ourselves from judgment under pretence of God's covenant; Jerusalem smarted [illegible] for this sin, if Joab be a man of death, it avails him not to take [illegible] the horns of the Altar.

Learn we therefore from hence, to beware to ourselves, how we make bold to sin, and think the covenant shall save us, if God find us rebellious, and bold sinners, though we should hide ourselves in the Temple, and take refuge under the pretended shadow of God's promises of favor and love to us, God will yet find us out, and will not spare us; whatever they plead for themselves. Yet Christ's answer still is, I know you not (Matthew 7:21, 22); I tell you, when God shall come forth to execute his judgments upon sinners, your church membership, your privileges shall not save you, God will no more regard you for all this than if you were an Indian; except it be to punish you the more, because your sins have therein been greater, and more heinous: if such pleas could have prevailed, who could have pleaded more than Shiloh and Jerusalem.

General apostasy makes way for general calamity, learn this in Shiloh; the Priests violated God's ordinances, and the people they provoked him with their idols, and then see the effects. Israel is smitten, 30000 slain, the Ark lost, the Priests slain (1 Samuel 4:10, 11), read this also in Jerusalem (2 Chronicles 36:15, 16, etc.). Hence therefore what greater request can we leave with God this day, than this, that he would prevent our general decay in grace, and to that end, that he would restore the fallen, prevent the backsliding, and settle his own, that mercy may be settled among us; pray for rulers in Church and Commonwealth, that they may do right, and give good examples, and for all the body of people, that sin do not grow and increase among them; if once we see a spirit of prevailing corruption spreading itself among us, we may read leading symptoms of destruction [illegible], and therefore may be roused up to ply the throne of grace, that such sad causes may be removed, and so our eyes may not see the natural direful effect that flow from them.

Leniency in rulers brings ruin upon a people, whether in commonwealth or in churches: rulers may be good men in themselves, so was Eli, but if they give way to sinful forbearance in the executing of justice according to the will of God, they are not occasions only, but leading causes to the undoing of a people, because such a spirit animates wicked spirits, and makes them bold to do perversely upon presumption of a pardon, or to be past by with some [illegible] reproof; God charges Shiloh's destruction upon Eli, who was [illegible] Israel, and when his sons the Priests did wickedly, he connives so far, as only to rebuke them, who being gotten beyond remorse or sense of reproof abused their father's patience, to add to their rebellion; therefore must Shiloh be laid waste.

Hence therefore, let this teach us to pray to God, to put a spirit into our rulers, zealous against sin, especially in these times of prevailing iniquity; and let us, in our place encourage them in so doing, by rejoicing in acts of justice and severity, against such evils as grow and thrive among us: pray that they may not respect persons, nor encourage some in sin, by sparing others; especially remembering, that as long as such a spirit is in rulers, whatever sins there be in a people, there [illegible] still some to stand in the gap.

The greatest mercy abused by sin, gives God the highest provocation: God recounts what he had done for them, and what they had done against him, Israel sinned grievously, after such and such favors, and when God heard this, when this was the report brought him of the improvement that they had made of all his mercies, this brings them into abhorrence: and good reason there is for it, for every mercy is an obligation laid upon the creature to obedience; hence the greater the mercy is, the stronger tie lies upon the creature; to sin therefore against mercy, grace, and special mercies, is to break God's strong cord of love, than which, what greater provocation can there be. Consider David and Hanun (2 Samuel 10); ingratitude in return for friendship, is the [illegible] hard to bear of any thing. Ask we then our own hearts, what [illegible] we have made of all those great mercies which our God has bestowed upon us: great favors we have had, equal with those he had showed to his people at Shiloh; yes, if all things be considered, we may well say, superior to them, in as much as the days of the Gospel afford far greater light, than the days of the Law did; and have we remembered what God has done for us? So as to make our returns to him; has he had his tribute of thankful obedience? Have we lived up to our enjoyments? Have we been singular in holiness, as we have been singular in the means of holiness; or have we not rather grown vain and loose, and profane? Despising of the means, and hardening our hearts against the counsels of God? If it be so with us, go to Shiloh, and tremble.

A [illegible] forsaken of God are in the road way to all misery: we read, [illegible] forsakes his tent which was in Shiloh, and what follows, but ruin and waste, and a universal deluge of destruction: all woes follow when he is gone (Hosea 9:12), and reason there is for it; for his favor is the life of a people, his protection is their only defense; well may it therefore be said of a people, deserted by God, their rock has sold them into the hands of misery: fear we therefore to provoke God to leave us. Consider,

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

Sin will provoke him to leave us, for he is a God of [illegible] to behold iniquity, that is, with love, liking or approbation; his holiness engages him to manifest signal discoveries of the contrariety which he has against sin.

3. If when he reproves our sins, we harden ourselves in them, it is a sure sign that he is forsaking of us (Jeremiah 7:28). Have we therefore given to God any provocation to unsettle himself, and think of a removal away from us? Oh let our repentance fetch him back and settle him.

Lastly. It is a fearful thing to fall into the hands of the Living God. The characters of God's wrath, and impressions of his judgments remaining upon Shiloh, teach us this lesson: if God come once to abhor a people for their sins, and fall upon them in his judgments, he meets them not as a man, but gives them a divine stroke. If he be angry, his very countenance is terrible and amazing (Psalm 18:8). What is he then, when he pours out his displeasure? Learn then from the example of Shiloh, to fear and dread provoking the great God to wrath against us: whatever causes moving to this occasion are in God's goodness removed away from us, yet the remembrance of our sins is matter sufficient to humble us before God this day. Better it is for us to bow ourselves before him, lest he break us in pieces. Therefore let it be our great endeavor to meet God in the way by repentance, before he come home to us in wrath, and fall upon us in his fierce displeasure. Let that be the great practical lesson that we learn at Shiloh. For motive:

1. Consider, God will not bear with sin, let him find it where he will. He is no respecter of persons, circumcised, or uncircumcised, if uncircumcised in heart (Jeremiah 9:25, 26). If he find it in church, or commonwealth, in rulers, or subjects, where he finds it, he will punish it.

2. God is yet willing to be met with repentance; there are many signs and tokens of God's desire rather that we should repent than die, hence has he drawn out his long-suffering to so long a thread as he has done, by following with counsels, and piece-mealing out his judgments.

3. There is all reason we should acknowledge and repent; we are not able to give a good reason, only we have sinned against him, that was unreasonable (Jeremiah 2:5). And if so, then needs must it be rational, that we should see the evil, and take the shame to ourselves of such unreasonable doings.

4. If God once take us in hand, he will be known, and make us to know too, how sad and miserable a thing it is for us to enforce him to cut us off. Do we provoke him to [illegible]? Do we not rather provoke our own souls to ruin? Oh remember! remember! if we have made him our adversary by sin, he is yet in the way; though he may be coming in judgment, yet he waits to be gracious — he has waited long. Turn not his patience into fury; why should we be made like to Shiloh? God is merciful, true, but he is just too, and he can make his wrath known — ask Shiloh else, and they can tell you the story of it. Look on Shiloh, look on Jerusalem, look on the [illegible] of desolate churches, and take warning by these to fall down before God, to receive his reproofs. If you be wise, be wise for yourselves; turn to him, for why should [illegible].