One hundred select sermons upon several texts fifty upon the Old Testament, and fifty on the new / by ... Tho. Horton ...

SERMON XLI.

JER. 7.9, 10.

Will ye steal, and murther, and commit Adultery, and swear falsly, and burn incense unto Baal, and walk after other gods whom ye know not?

And come and stand before me in this house, which is called by my Name, and say, We are delivered to do all these abominations?

It was the Charge which God gave to his people under the Law, to withdraw from all unsuitable and incongruous mixtures; not to plow both with an Ox and an Ass; not to wear a garment of Wool∣len and of Linnen both together. The Moral and the meaning whereof was no more but this; here∣by to commend unto them an Evenness, and Intireness, and Sincerity of Conversation in the whole course of their Lives; so to follow the wages of Vertue, as to declare the paths of Vice; and so to affect that which was commendable; as to avoid that only which was sinful, and contrary to his Divine Commands: There being nothing more usual among Hypocrites, than to mingle and jumble; and confound these two one with another for their own Advantage; as covering and palliating their wickedness with some pretences and appearances of goodness. This was that which was the Temper of these people, the people of the Jews, whom this Prophet Jeremy had to deal withall here in this Chapter. They enjoyed the Ordinances amongst them, and did in some sort attend upon them, and approach unto them; and from hence they gave themselves Liberty in their sinful and abominable courses, crying, The Temple of the Lord, The Temple of the Lord, The Temple of the Lord are these, &c.

THE Text is nothing else but God's Expostu∣lation with the Jews for that Great Guilt which was upon them; and it is reducible to two heads, whereof it consists: First, Their Abominable Hypocrisie: And Secondly, Their Notorious Stupi∣dity. Their Hypocrisie, that is in these words, Will ye steal, murther, &c? And come and stand before me, &c? Their Stupidity in these, And say, We are delivered to commit all these, &c.

We begin with the first of these, viz. The Hypo∣crisie of these Jews, which consists in the mixture and conjuncture of their Prophaneness and Forma∣lity together: Their Prophaneness, in theft, and murther, and adultery, and perjury, &c. And their Formality, in coming and standing before God in his House, &c. That whiles they were guilty of the former, yet they did so confidently apply themselves to the latter. Now the words may be consider'd of us two manner of waies: Either first of all in their Absolute and Positive sense, as is imply'd; or secondly, in their Interrogatory and Expostulatory sense as is exprest.

First, Take them positively and absolutely, as is here implyed. This Question, it hath an Assertion involved and included in it: Will ye do thus and thus? that is, indeed ye do so; and so it hath the form of an Accusation, which the Prophet Jeremy by Direction from God does charge this people withall; that they were guilty of these and these Miscarriages of Prophaneness and Impiety, in their Breach and Transgression of both of the Tables of the Lew; of the second Table, in stealing, and mur∣thering, and whoring; and of the first Table, in per∣jury, and superstition, and idolatry; of formality, in resting themselves satisfied in the external acts and performances of God's worship; in coming to Church, and presenting themselves before God, and nothing else; of Hypocrisie, or (if ye will) of Presumption in the mixture of these two together.

My purpose at this time is not to speak of these Crimes in their Distinction, but rather in their Con∣junction, which is the proper scope and drift of the Text. The mixture of the prophaneness and for∣mality, one with the other, as it was here in this people. And so again there are two things which are here considerable of us: First, Their Consi∣stency, they are such as may go together; it is that which is possible: Secondly, Their Concomitancy; they are such as do go together; it is that which is usual: Both of these are here implyed.

First, To look upon them in their Consistency; they are such as do very well sute and agree toge∣ther; prophaneness and formality: It is possible for these two to meet in the same subjects and persons. Men may steal, and murther, and commit adultery, and play such pranks as these, and yet come and stand before God in his house, &c. And men may stand before God in his house, & yet be guilty of such crimes

as these are. This is taken for granted, ab esse ad posse valet consequentia: That which is, it is clear it may be.

And the reason of it is this, because the bare ex∣ternal works of Religion have no influence at all up∣on the heart, for the changing and altering of it, or making of it better. There is no man that is abso∣lutely secure from any acts of sin and impiety, though never so vile, any further than there is a re∣straint upon his heart, and inward man. Where the heart is unmortified, the life is there very much ex∣posed, and the conversation capable of pollution. Now outward acts and performances of Religion simply considered, they never reach to this. A man's heart may be what it will be for all these; as false, and deceitful, and unclean as ever it was, and whiles it is so, they are easily consistent and agreeing with such kind of practices and abominations.

Again, on the other side, neither do those corrupt affections, which do tend to such wicked practices, restrain these religious duties as to the external per∣formance. It is no way any hinderance or impe∣diment from theevishness, or revengefulness, or lasci∣viousness, now and then to go to Church, and to appear in the Publick Assemblies: Nay there are too many, who now and then take occasion from their meeting in such places as these are, to further and promote their opportunities for such kind of pra∣ctices, who therefore come and stand before God in his house, that they may steal, and murther, and commit adultery with the better advantage. They make the frequenting of the Ordinances an occa∣sion for the satisfying of the lusts, so that we see plainly there's a consistency: It is possible for those two to go together.

But further secondly, there is also a Concomi∣tancy, as it was here in these people before us: It is very usual and ordinary to be so; that those who are the one, are the other. It is no rare or strange business for men which are never so prophane, yet to be now and then in the outward Duties of Reli∣gion; for those who for the general are of leud and vicious lives, yet at least for some time to be conversant in Religious performances, so far forth as they shall extend no further than the outward man.

And there's a double Ground for it, which may be assign'd as an Account of it; the one is thereby to blind the eyes of men; and the other is thereby to stop the mouth of conscience. First, To blind mens eyes; there's oftentimes that in it. The out-side of Religion, it hath a kind of speciousness with it, and makes a glorious shew in the sight of the world: And thus it doth oftentimes incourage some kind of people to come off unto it, that so they may the better lye hid under those great and manifold enor∣mities which they are guilty of in the course of their lives; that they may sin with the greater free∣dom and liberty otherwise, they will be now and then in those External Devotions.

Secondly, To stop the mouth of their own con∣sciences, which would be apt and ready otherwise to fly in their faces. Those who are guilty of great sins, they have now and then sad remem∣brances of them in their own souls. Even Natural conscience is so far active and effectual, as that it oftentimes very much afflicts such persons as are deep in transgression. Now that this may be a little allayed and pacified in them, they think it the best way for them to turn into such kind of Duties as these are. Men do naturally affect a slight and easie Religion, such as will cost them no great pains or labour with their own hearts; and if they can but reach to this, they are well satisfied and contented in themselves, and sit down abundantly pleased. They are willing to do any thing which they may do with the keeping of their lusts, and the enjoying of their corrupt Affections, that so they may have some kind of quietness and tranquil∣lity in their own minds. Now thus, because it is obtained in some sort in these meer outward perfor∣mances, therefore do they so much the rather ap∣ply themselves to them.

The consideration of these Points both toge∣ther; the consistency and concomitancy of pro∣phaneness and formality with one another, is there∣fore useful to the right apprehension of mens state and condition in Grace; that they may not mistake themselves in this particular, as to think the case is presently good with them, according to their con∣versation, or abundance in such matters as these are: Alas, if there be nothing else which they can approve themselves for, but this, they are but in a sad and miserable condition. That Religion which is consistent with the indulgence of base lusts and corruptions in the heart, is but a poor Reli∣gion indeed. This is that which is observable in Popery in a special manner; where if they can bring themselves off to some outward and corporal ser∣vices and performances in the Worship of God, this is that which serves their turn, whiles in the mean time they allow themselves in secret and inward lusts, which also break forth into open abomina∣tions: And every man by nature has somewhat of this rooted in him. Men had rather do any thing than once deny themselves, and cross and contradict the byas of their base and corrupt inclinations. Oh this goes to their very heart, and they cannot in∣dure it: They may sometimes come to Church, and hear the Word, and receive the Sacrament in a formal and customary manner, and this breaks no bones, if ye go no further than so: They may do all this, and when they come home return to their wonted wickedness and leudness, as is here exprest in the Text, and therefore they can comply with such things as these are: But to give God their hearts, and to serve him in Spirit and Truth, and to cross themselves in those sins which are nearest and dearest to them, this is that which is difficult for them, and they cannot indure to hear of it: Here they go away sorrowful, as it was with that rich man in the Gospel, when Christ put him upon a Duty of self-denial, and inward obedience. And so much may be spoken of these words in their positive and absolute consideration, as they have an implicit Assertion in them; for so they have, and so also some Translators express it. Will ye do so and so? that is, ye will do so, at the same time, both steal and kill, and commit adultery, &c. And you withall come and stand in my house Prop•••• 〈◊〉〈◊〉 and formality, they are consistent and con•••• 〈◊〉〈◊〉 one another; they are 〈◊〉〈◊〉 as may very 〈…〉〈…〉

in this thing; and they are such as do very much concur in the person

Now the second and next view of these words is in their sense of expostulation; as our last Transla∣tion here renders it, and most agreeably to the He∣brew Text; Will ye steal and murther, &c. And come and stand before me in this house, &c? where the Lord calls this people to an account for their mixture of these two both together; How, whiles they allur'd themselves in the one, they practised the other, whiles they were guilty of so great and so many notorious Miscarriages; How, together with them they did joyn these semblances and appear∣ances of Devotion: And this Question or Expostu∣lation it hath a double Emphasis or respect with it. First, How can ye do so in regard of your selves? as to your own satisfaction. And Secondly, How can ye do so in regard of Me? as to My content.

First, How in regard of your selves? How can ye satisfie your own Minds and Consciences with such kind of doings? Can ye think but in your own hearts that this is a thing fitting and convenient? The Lord here seems to appeal to their own Judg∣ments in this particular; as he does also in other places of Scripture. This is the great unhappiness of prophane Hypocrites and Formalists, that they are in a manner condemned of themselves, and their own consciences many times tell them that their actions are otherwise than they should be; when they consider seriously of them, they cannot but conclude against them, and acknowledg them to be very unreasonable. And therefore does the Lord himself in such cases upon these terms proceed with them as he does here with this people of the Jews, Will ye steal and kill, &c? And come and stand before me, &c? That is, can ye satisfie your selves in so doing? Their Actions, though (as I shewed before) they were consistent, yet they were incon∣gruous; though they were such as were done toge∣ther, yet they were not such as did hold together; but, as the legs of the lame, were unequal: There was a repugnancy in them, as themselves could not deny: That's that which is here signified; and ac∣cordingly it is that which may be done to any o∣ther in the like cases; whether in the exercise of the Ministry, or in private and Christian Admoni∣tion, we may herein appeal to mens consciences in this particular, who if they will deal indifferently and impartially, cannot justifie their own proceed∣ings. Hypocrites, whiles they hope to please o∣thers, yet they inwardly displease themselves, as doing that which is not warrantable, or allowable even in their own Judgments. And that's one Em∣phasis of this expression, How can ye do so in re∣gard of your selves? How can ye please and satisfie your own minds in this wretched mixture and con∣junction?

But then Secondly, (which is chiefly considerable) how can ye think to please Me? or not rather highly to displease Me, and to provoke me by such waies as these are? The Lord does here by this expression not only argue with them, but reprove them, and express his displeasure against them, that they should carry it thus towards him. And there are two things especially which he seems here to tax and challenge them for. To speak distinctly of it; First, he taxes them for their Formality, in that they thought to please him with their bare external performances. And Secondly, he taxes them for their presumption, in that they durst ap∣proach unto him in their sinful indulgence.

First, (I say) he here challenghs them for their Formality, by taking that expression singly and di∣stinctly: Will ye come and stand before me in this House, &c? that is, Will ye do no more than do so? There was no fault in their coming into God's House simply considered; nay, it was so far from being a fault, that it was a Duty: It was that which God imposed upon them, and required of them. The external Duties of Religion, they are such as ought to be performed and practised by us; praying, and reading, and hearing, and communi∣cating, and the like; there is no fault in the things themselves: Neither does the Lord blame people for them, as to the substance of the Actions. But this is that which he quarrels with, their Affections in the performance of them; when men shall do such things as these; as to the outward transaction of them, and have no workings at all upon the heart; when they shall rest in the thing done, and not be sensible of their own failings and miscar∣riages in the doing of them; when they shall think to please God with a corporal and bodily service, and in the mean time deny him the service of the in∣ward Man. This is that which he finds fault with, and which he challenges here in this people.

And so he does likewise in other places; as Isa. 29.13. which is also alledged by our Saviour, Matth. 15.8. This people draw near unto me with their mouth, and honour me with their lips, but have removed their heart far from me; and their fear to∣wards me is taught by the precepts of men: so Ezek. 33.31. They come before thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them. This is that which God lays to their charge, their outward performances separated from the inward affection, which belongs unto them. This is that which is odious and abominable in the sight of God, and which be cannot endure.

And that upon this consideration; First, because it is a piece of Sacriledg; it is a robbing of God of his due; it is a fraudulent keeping back of that which belongs unto him; yea of the principal and chiefest of all. We owe to God not only our outward man, but also our inward; not our bodies only, but our souls; not only the sacrifice of our lips, but the sacrifice also of our hearts. Now when we shall satisfie our selves in giving him that with∣out this; and which is most considerable, we cannot herein but very much displease him. As if a Debtor should give his Creditor the Bag, and keep the mo∣ney to himself: What kind of payment and cou∣zenage were this? a meer couzenage and impo∣s••••re: Why thus it is here, when men give their ••••••ies and not their hearts. What's a body with∣out a soul but a carkass? And we know that that ••••••full of noysomness and unsavouriness: And so are 〈◊〉〈◊〉 the services and performances of formal persons in that regard: They are very noysom, and unsa∣voury,

and loathsome in the nostrils of God; and they are displeasing also, because they are injuri∣ous; they are a giving but half for the whole, and the worst half of the two. There is a piece of Sacriledge and Robbery in it. That's the first.

Secondly, There is Hypocrisie and Dissimula∣tion in it. Every Formalist is an Hypocrite upon that very consideration. For what is properly an Hypocrite, but one that pretends more than he intends; thus does a formal person. By coming and standing in Gods House, and setting upon the outward Exercises and Performances of Religion, he pretends the worship of God, and serving of him in it; but whiles he goes no further than so, but denies God the frame of his heart, he does in effect not worship him at all, and so does no better than dissemble. Now God being himself a God of truth, he does especially hate dissembling; he loves truth in the inward parts; he is not taken onely with sacrifice, neither does he de∣light so much in burnt-offerings. The sacrifice of God is a broken spirit, a broken and a contrite heart he will not despise, as he hath elsewhere exprest it to us, in Psal. 51.16, 17.

Thirdly, Formality is so far forth unsatisfacto∣ry, and displeasing to God, as it is unprofitable and ineffectual to the bettering of the persons themselves which are guilty of it. Bodily exer∣cise, saith the Apostle, profiteth little, but god∣liness is profitable to all things. We may apply it to this business in hand: All the external per∣formances of Religion, if a man go no further than them, they do a man no good at all, as to the qualifying or rectifying of him; a man may still be as bad as he pleases for all these: as we see here in the very Text, and, which we hinted before, stealing, and lying, and committing of adultery, they are consistent and agreeing enough with it. Now that which is thus, can never be pleasing or acceptable to God. There's nothing which can be pleasing to God in his Service, but that which betters the heart of him that does that Service, and does in some manner restrain it from evil: now formal performances do not do so; they that come not from the heart, they do not reach to it; and upon that account are here challenged and condemned by God himself.

Therefore this should teach us not to rest our selves in such things as these are, as the manner of too many is; though if they come to the House of God, and present their bodies before him in his Service, and come off to some outward acts of Religion, that then they have done enough both for the satisfying of their own consciences, and of the approving of themselves also to God. No, but it will not serve the turn, he looks for further obedience from them, and will require it at their hands, that they should not onely come and stand in his house, but that they should bring their hearts with them; and that they should not onely set upon the outward perfor∣mances, but approve their hearts in them; the one, it is an engagement to the other. And that's the first thing which is here tax'd and challenged by God in this People, to wit, their Formality, that they did but come and stand before him, by taking this expression singly, and solitarily, and distinctly alone by it self.

The second is their Presumption or Impudence, by taking these words in Connexion and Conjun∣ction with those which went before: Will ye steal, and muthrer, &c. and yet come and stand in my house, &c? Will ye? that is indeed, Dare ye? are ye so bold and insolent as to do so? And so it signifies thus much unto us, What a pre∣sumptuous thing it is for any people to come be∣fore God in their sins and carnal indulgences; for men to allow themselves in ways of wickedness and profaneness, and yet to draw near to God in his Services and Religious Performances, it is a matter of very high aggravation. Therefore it is that we shall find God, not onely here in this Text, but also in divers others besides, to con∣test with them for it; as, Isa. 1.11, 12. To what purpose is the multitude of your Sacrifices unto me, saith the Lord? &c. When ye come to appear before me, who hath required this at your hands? Incense is an abomination, I cannot away with it; your feasts and your sabbaths, &c. they are a trouble unto me, I cannot bear them. And so Isa. 66.3. He that killeth an ox is as if he slew a man, &c. He that burneth incense, as if he blest an idol, &c. So again, Psal. 50.16, 17. Ʋnto the wicked saith God, What hast thou to do to declare my statutes, or to take my covenant into thy mouth, seeing thou hatest instruction, and castests my words behind thee. The sacrifice of the wicked is an abomination to the Lord, especially if he bring it with an evilmind. The Lord will be sanctified in all them that draw near unto him. This is that which he hath said, Levit. 10.3. Therefore in that place before in Esay. he bids them wash them, make them clean, put away the evil of their doings from before their eyes, ere they pre∣sumed to come into his presence.

To open this passage a little further, and to speak distinctly of it. This Question here, in the conjunction of both parts together, Will ye steal, and murther, &c? and yet will ye come and stand, &c? It hath a two-fold intimation with it; the one as an aggravation of their sinfulness, and the other as an aggravation of their danger. Will ye do it? that is, Will ye be so vile as to do it? And, Will ye do it? that is, Will ye be so bold as to do it? There is each of these which is here intimated and intended in this Expostula∣tion.

First, Here's an aggravation of their sinfulness, Will ye do it? that is, Will ye be so vile? There is a great deal of vileness, and wickedness, and sinfulness in such courses as these are; for men to come into the presence of God, and to draw near to him in Religious Performances, whiles they allow themselves in their sinful lusts; there's irreverence and contempt of God, and an argu∣ment of low conceits and apprehensions of him. That men first think, that any thing is good enough for him; and then that they think, that he will be content with any thing, and easily put off with it; there's a trespassing upon God in his

Majesty, and there is a suspition of God in his Wisdom: than which two taken together, what can be more vile or abominable?

First, There is a trespass upon God in his Ma∣jesty, there's irreverence and contempt of him; that's most clear and evident. The higher appre∣hensions that men have of any one's person, the more regardful are they of their carriage when they come before him. If a man shall come into the presence of a Prince, and carry himself rudely before him, it is a sign he has no very great thoughts or esteems of him; for if he had, he would carry it otherwise to him: And so it is here as to the presence of God; when men shall come before him with base, and false, and naugh∣ty, and deceitful hearts, it is an argument they do not much regard him, but think that any carriage indeed is good enough for him.

Secondly, It is a trespass also upon his Wis∣dom, and that strictness and severity that is in him; they think he'll be pleas'd with any thing, and that any thing will serve his turn: they think to flatter him, and to satisfie him with some fair pretences, and that's all. They think that he does not see and take notice of that naughtiness which is in them all this while; they think he approves of it, and so makes him a partaker with themselves. And therefore the Lord in such cases, he does commonly deal with them upon this point, by shewing them that they are ex∣ceedingly mistaken in so imagining; as we may see in Mal. 1.7, 9. Ye offer polluted bread upon mine altar, and ye say, Wherein have we pol∣luted thee? In that ye say, The table of the Lord is contemptible. And if ye offer the blind for sacrifice, is it not evil? And if ye offer the lame and sick, is it not evil? Offer it now unto thy governour, will he be pleased with thee, or ac∣cept thy person, saith the Lord of hosts? Take but any man whatsoever, and let one give him onely fair words and complements, and some outward good carriage, and yet in the mean time endeavour to ruine him, and destroy him, and un∣dermine him, and will he take it well from him? What is it for any one to stand bare in the pre∣sence of a Governour, and yet in the mean time to break his Laws, and to have no regard to the Precepts or Edicts which are set forth by him? And so is it here as to God; for men to approach to his Ordinances, and yet to despise his Com∣mandments; to come into his House, and yet to steal and kill, &c. What is this but to juggle with him, and to question his Wisdom, if they think he can be satisfi'd with it? Should I accept this at your hands? No, saith God, I will not; it is a great mistake to conceive it: I am a great King, saith the Lord of hosts, &c.

Therefore, secondly, as here is an hint and in∣timation of greater sins in this Question, Will ye do it? that is, will ye be so vile? so there is like∣wise an intimation of greater danger; Will ye do it? that is, Dare ye be so bold? do ye con∣sider the hazard which ye run upon in so doing? There is certanly a great deal of hazard and danger in such ways as these. For men to allow themselves in wicked courses, and yet to please themselves in the outward performance of Re∣ligious Exercises; it is a very great venture in them. There are three sorts of Judgments which are commonly consequent and following here∣upon, namely, Spiritual, and Temporal, and Eter∣nal. We may take notice of them all.

First, Spiritual Judgments; there is oftentimes an infliction of these upon such occasions. When men come to the Ordinances in their sins, they are from hence now and then more hardned and confirm'd in them than they were before, and their lusts do, for the most part, gain and get ground upon them; their fraud, and their malice, and their uncleanness, and such as these, they are so much the more improved unto them. Look as meat to a stomach that is foul, it destroys it, but in a stomach that is clean it nourishes it; so the Ordinances, when men come to them with good affections, they strengthen their Graces; but when they come with deceitful hearts, they in∣crease their corruptions.

Secondly, Temporal Judgments, in sicknesses, and diseases, and plagues, and corporal death. Those that receive the Sacrament unworthily, they are said to eat and drink judgment to them∣selves; that is, in part temporal judgment. We shall find, if we look into Scripture, many sad proofs and instances of this unto us, wherein, as people have been any thing more formal and hy∣pocritical in Gods Service, he has exercised them, and follow'd them with many grievous temporal calamities, which for this cause he has inflicted upon them.

Thirdly, and last of all, Eternal; the ven∣geance of eternal fire, and everlasting destruction; Damnation, as some render that place, 1 Cor. 11. It is that which hereupon they deserve, and which, without repentance, they likewise shall suffer: The Lord will not hold them guiltless that thus take his name in vain, but will give them their portion with the hypocrites in the Lake that burns with fire and brimstone. Thus we see how much danger there is in it, as well as sinfulness; and therefore danger, because sinful∣ness. The greater sin has always the greater dan∣ger attending it.

What's the use of all this to our selves? but even the Question of the Text it self, Will ye now be any of you guilty in this particular? shall any man now dare to presume in this kind as we have now exprest? Oh far be it from us! let them not so much trespass upon God, and abuse his patience; nor yet so much venture them∣selves by provoking of his indignation and the fierceness of his wrath against them. And so now I have done with the first Branch of these peo∣ples wickedness, which God does argue and ex∣postulate with them for, viz. their abominable hypocrisie, in the conjunction of these two both together, Will ye steal, and murther, &c. and yet will ye come, &c?

The second is their stupidity, or carnality, in these words, And say, We are delivered to commit all these abominations. There are divers Tran∣slations

which I find to be made of these words.

The Septuagint reads the words thus, (and so does the Arabick) and say, We have withdrawn or abstained from all these abominations; and so it signifies their impudence in denying their ma∣nifest wickedness, and notorious profaneness; which is that which a great many people are also guilty of: Though they be never so manifestly wicked, yet they will not acknowledge it, or be brought to the confession of it.

The Syriack renders them thus, Deliver us, because we have abstain'd from all these abomi∣nations; which makes it more impudent still, not onely to deny their notorious and manifest guilt, but likewise to plead their innocency as me∣ritorious of their preservation.

But there are three Translations which I shall especially fasten upon. The first is that of the Chaldee Paraphrase, We are delivered, though, &c. which agrees both with Geneva, and our Old English Translation. The second that of St. Hie∣rom, and the Vulgar Latin, We are delivered, be∣cause, &c, The third and last is that of our own last and newest English Translation, which we have now before us, which reads it, that we may, or 'tis lawful to commit, &c.

First, Here was their security and insensibleness of their present condition in regard of sin, We are delivered, though, &c. whereby they would make their iniquities to be no hinderance at all to their preservation; they might be delivered for all them, and for all that the Prophets did menace and threaten against them for them; their abo∣minations should do them no hurt. This was the first step and degree of carnality in them, and it is that which accordingly the Lord does by his Prophet here call them to account for. It is that which is oftentimes observable abroad in the world, that men imagine, as if their wickedness would bring no very great trouble or inconve∣nience unto them; but that they shall scape well enough with it, let them be as vile and bad as they can be; steal, and murther, and commit adultery, and swear falsly, and what not, yet that they shall evade for all this: No evil shall over∣take them, or happen unto them. They have made a covenant with death, and with hell they are at an agreement, as the Prophet Esay speaks. They say, When the over-flowing scourge shall pass through, yet that it shall not come unto them, as having made lies their refuge, and under falshood hid themselves, Isa. 28.15.

There is a various ground of this security and presumption in the hearts of many people.

First, a false conceit in them of the mercy and indulgence of God; they think, that God is not so severe a punisher of sin as indeed he is, or as he is said and proclaimed to be; and as long as they do so, they are well enough in their own apprehensions: Tush, the Lord does not see it, nor the God of Jacob regards it, as it is in Psal. 9.7.

Secondly, A freedom and preservation from Judgment and Punishment at the present. They are delivered, and therefore they shall be. Judg∣ment is not executed speedily, and therefore it shall not be at all. This is commonly mens hu∣mour and disposition to go by sense, and to make that to be a rule unto them, either for fear or hope; where they feel some evil at pre∣sent, there they think they shall feel it still; and when they do not as yet feel it, they never think they shall feel it at all. And so it is here. Because judgment is not executed speedily, therefore the hearts of the sons of men, &c. as I have lately shewed.

Thirdly, Carnal refuges and reliances; they think they shall be delivered, because they think it is impossible they should be punished; they think they are Judgment-proof, and that all that can be done unto them, shall be no way able to offend them, or be disquieting of them, This is the true account of such security.

Now the Lord, by this Expostulation, does seem to check them for it, and to shew them the vanity of such thoughts as these are; Do ye say so? that is, Ye are mistaken in saying so, it is an error and misconceit in you, and which in con∣clusion you'll find to be so. And that's the first thing here impli'd, viz. their Security, according to that reading of the words, We are delivered, though we have committed all these, &c.

The second is their Stupidity, according to the reading of it thus, We are delivered, because, &c. Here is a further step and degree of the wickedness of these rebellious people, and which is observable in many more; not onely to think they shall receive no hurt by their sins, but also that they shall have good for them; that the more they abound in abominations, the more they shall abound in deliverances; and that God multiplies their mercies, so much the rather as they multiply their transgressions. Thus we find it in another place of this present Prophesie, as in Jer. 44.16. When we burnt incense to the Queen of Heaven, and poured out our drink-offerings to her, we had then plenty of victuals, and were well, and saw no evil; that is, We were delivered, because we had committed all these abominations. Our iniquities make for our peace and comfort, and are advantageous unto us. This is that desperateness of spirit which many people, in the just judgment of God, are some∣times given up unto, That they shall put their mercies, and deliverances, and preservations, up∣on the score of their sins. This proceeds from that self-love and flattery which is in mens hearts, from whence they are ready to think too well of their own ways, and of those things which are done by themselves, and to be so far from con∣demning, as to be rather applauding of themselves for them.

And this is that also which the Lord does here censure and tax in this people, even their stupi∣dity in this particular: As if a Patient should conclude his taking of Poison to be the way and means for his recovery, and the occasion of his restoring to health; than which, there can be nothing more absurd, and repugnant, and contra∣dictory.

Thirdly and lastly, Here is also their Incorri∣gibleness and Persistence in evil; or, if ye will ra∣ther, their Ingratitude, and perverse improvement of Gods deliverances and preservations of them. And this according to this our English Transla∣tion, which we have here before us, We are de∣livered to commit all these abominations; to com∣mit them, that is, as an opportunity for the more free commission of them.

And thus now this word, Say, it is not to be taken so much in the mouth as in the mind, or rather in the practise: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as the Greek Scholiast has it, men say it even then when they are silent, because their works and actions declare it. Thus did this People in the Text, they did carry themselves so leudly and abominably upon their deliverances, as if God had delivered them on purpose, that they might commit such abomi∣nations; their practise it did plainly intimate and declare as much to the world.

Now this again is another thing which is ta∣xed and censured by the Prophet Jeremy, yea, even by the Lord himself through his Prophesie, Will ye say so indeed? that is, Will ye carry and behave your selves so, as if indeed it were so? What a fearful thing is this! Those which are naught after afflictions and deliverances, they are commonly the worst of all, and are in the greater danger of punishment and judgment than any other besides.

And there is a double reason for it: First, be∣cause it is Means perverted. And secondly, be∣cause it is Mercy abused; either of which are ve∣ry pernicious.

First, Means perverted. Afflictions, and deli∣verances from them, they are Gods Spiritual Physick and Means, which he has instituted to make men better, and to draw them nearer to himself; now when these shall drive them farther from him, it must needs be exceeding bad; as Physick when it is perverted, it tends more to the destruction of the Patient.

Secondly, Mercy abused. Gods goodness, it leads men to repentance, and his love it constrains them to duty. This it does in the nature of the thing it self, and according to his own appoint∣ment, and institution, and intention in it. Now when this shall be turned into wantonness, and a further progress and self-indulgence in sin, it soon comes to be more exasperating, and pro∣voking, and exciting to punishment.

This were well to be thought of by all such persons as are partakers of any mercies and de∣liverances whatsoever, in one kind or other; and in particular (as the season now hints it) from sicknesses, and diseases, and distempers; that they would now recall themselves from their former sins, and miscarriages, and iniquities which they have heretofore been guilty of, and not think that they have now an opportunity to return to their former wickednesses with as much ear∣nestness and greediness as before; to think that they are restored to their health that they may be restored to their lusts, to their malice, and wantonness, and luxury, and uncleanness, and ido∣latry, and such as these as are here mention'd in the Text; for if they do so, God will bring his judgments again upon them, either in the same, or far worse degrees, and make them at last effe∣ctually and in good earnest to know, that they are not delivered to commit all these abomina∣tions.