him come near him; he was glad God gave him power, to annoy any way; but sorry that he exempted his person, in that first commission (Only upon himself put not forth thy hand) he was glad that in a second commission, God did lay open his person to his power, but sorry that he excepted his life, (Behold he is in thy hand, but save his life". For, till the wicked come to an utter destruction of their enemies, they think it no approximation, they are never come near enough to them. And in chamo, et frano, therefore God bits and bridles them, that they shall not come near, not so near, to destroy; and certainly, God's children have not so much sorrow for that which the wicked do inflict upon them, as the wicked have for that which they cannot inflict upon them; the wicked are more tormented that they can do no more, than the godly are, that they have done so much. And this is a comfortable, (and truly, the most literal sense of this Ne approximent) Their mouths must be held, they must, though none can hold them but God, yet God must, God himself for his own glory, and the preservation of his church, is reduced to a necessity, he must, he will hold them in with bit and bridle, lest they come near us. But there is a sadder, and a heavier sense arising out of these words, as St. Hierome accepts and pursues the words, with which we shall end all that belongs to them. St. Hierome reads these words so, as that when God hath said, Nolite fieri, Be not as the horse or mule, that have no understanding, God hath done, and says no more; and that in the rest of the words, In chamo et frano maxillas eorum constringe, (Hold in their mouths with bit and bridle, who come not near thee) the church speaks to God; and so, this inhibition, Ne approximent, that they come not near thee, may very well be, that they come not near God, that God bits and bridles them so, afflicts and multiplies afflictions so, that even those afflictions drive them further from God, and seal their condemnation in their own blood. God's spirit shall fan them, sift them; that might do them good; purify them, clease them; no, it shall do them no good; for, (as it follows) God shall sift them with a sieve of vanity; in vain, to no purpose, without any amendment; and there shall be, frænum erroris, a bridle in their jaws causing them to err; their impa48 Isaiah xxx. 28. 47 Job ii. 6. tient misinterpretation of God's corrections, shall turn them upon a wrong way on the left hand, and depart them further and further from God. And then, He that being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy"; suddenly, and irrecoverably; suddenly, no time given him to deprecate his destruction, no reprieve; irrecoverably, if he had never so much time: I will not hear them in the time that they cry unto me for their trouble". Shall any be able to cry unto God, and not be heard? Yes, to cry, and to cry for their trouble; for all this may be done, and yet no true prayer made, nor right foundation laid; when only impatience upon affliction extorts, and presses, and vents a cry, God will not hear them. No, nor when they are thus disabled to pray for themselves, will God hear any other to pray for them. Thrice doth God chide the prophet Jeremy from that charitable disposition of praying for that people. Lift not up a cry nor prayer for them11; not a cry, by way of remembering me of their pressures and afflictions, as though that should move me; not a prayer, by remembering me of my covenant of mercy towards them, as though that should bind me. At other times, God sought for a man among them, that should make up the hedge, and stand in the gap before him for the land, that he might not destroy it, but he found none. Here Jeremy offers himself in the gap, and God will not receive him to that mediatorship, to that intercession for that people. When Moses importuned God for the people, God tells him, For thyself thou shalt be no loser; whatsoever become of this people; (I will make thee a great nation) but yet, says God, Let me alone, that my wrath may wax hot against this people, that I may consume them". O how contagious and pestilent are the sins of man, that can thus (if we may so speak) infect God himself! how violent, how impetuous, how tempestuous are the sins of man, that can thus, (if we may so speak) transport God himself, and carry him beyond himself! for himself is mercy, and there is no room for our own prayers, no room for the prayers of others to open any door, any pore of mercy to flow out, or to breathe out upon us. 49 Prov. xxix. 1. 50 Jer. xi. 14. 1 Jer. xi. 14; vii. 16.; xiv. 11. 53 Exod. xxxii. 10. Truly, beloved, it is hard to conceive, how any height of sin in man should work thus upon God, as to throw him away, without any purpose of re-assuming him again, or any possibility of returning to him again. But to impute that distemper to God, that God should thus peremptorily hate man, thus irreparably destroy man, before he considered that man, as a sinner, and as a manifold sinner, and as an obdurate sinner, nay before he considered him, as a man, as a creature, that first he should mean to damn him, if he had him, and then mean to make him, that he might damn him; this is to impute to God a sourer and worse affected nature, than falls into any man. Doth any man desire that his enemy had a son, that he might kill him? Doth any man beget a son therefore, that he might disinherit him? Doth God hate any man therefore, because he will hate him? Deliver me, O Lord, from my sins, pardon them, and then return to thy first purposes upon me; for I am sure they were good, till I was ill; and my illness came not from thee; but may be so multiplied by myself, as that thou mayest bit me and bridle me so, as that I shall not come near thee, in any of those accesses which thou hast opened in thy church: prayer, preaching, sacraments, absolution, all shall be unavailable upon me, ineffectual to me. And therefore, as God would have us conserve the dignity of our nature in his image, and not descend to the qualities of these beasts, horse, and mule, specified by the Holy Ghost, to represent to us those two sins, which are the wombs and mothers of very many others, pride and lust, (the greatest spiritual, and the greatest bodily sin) because thereby we lose all understanding, which is the matter upon which grace works; so would he have us do it for this also, that he might not be put to a necessity of bitting and bridling us, of hard usage towards us, which may turn us as well to obduration as contrition, and so come to lose our faith, at last, as we had done our reason and understanding before. 60 SERMON LXI. PREACHED UPON THE PENITEntial psalms. PSALM XXXii. 10, 11. Many sorrows shall be to the wicked; but he that trusteth in the Lord, mercy shall compass him about. Be glad in the Lord, and rejoice ye righteous; and shout for joy all upright in heart. ye that are THE two elements, of which heaven is proposed to us to be composed, are joy and glory. That which is opposed to these, is sorrow and contempt: of the sense of contempt and ingloriousness, men are not alike capable in this world; but of the sense of sorrow, we are somewhat more equal. A man must have had some possession, or at least some hopes of glory and greatness, that apprehends contempt or ingloriousness very passionately. And besides, in the lowest and most abject contempt a man may relieve himself by conveniences of a plentiful fortune at home, how much soever he be undervalued and despised abroad. But when it comes to a sorrow of heart, which dwells not imaginarily in the opinion of others, as contempt doth, but really in mine own bosom, it is a heavy colluctation. Therefore doth the Holy Ghost so often, so very often, blow that coal, and threaten that insupportable, that inextinguishable fire, sorrow, sorrow of heart, sorrow of soul; Many sorrows shall be to the wicked. But the Holy Ghost is the Spirit of consolation; he is a dove that hastes to a better air, to a whiter house, to the ark of peace, the station of the righteous; joy in the mercy of God; for, He that trusteth in the Lord, mercy shall compass him about; Be glad in the Lord, and rejoice ye righteous, and shout for joy all ye that are upright in heart. Our parts are, the persons, and their portions; who they be, and what they have. The persons are all the inhabitants of this world; for all are wicked, or righteous; and the portion is all that the soul receives here, or hereafter; for all is joy or sorrow; Many sorows shall be to the wicked, but he, &c. First then, here are sorrows; a passion which we cannot express, and from the understanding whereof, in this sense, God bless us all a sorrow, that is nothing but sorrow; a sorrow that determines not in joy at last. And here are dolores multi, his sorrows are multiplied, many sorrows; and as the word rabbim doth as improperly import, and might be as well so translated, here are dolores magni, great sorrows; great in their own weight, great in themselves, and great also in the apprehension, and tenderness, and impatience of the sufferer, great to him; and then all these heavy circumstances, as the dregs and lees of this cup of malediction, meet in the bottom, in the centre of all; that these sorrows are determinable by no time; for in the original, there is neither that which our first translation inserted, (shall come) Sorrows shall come to the wicked, lest the wicked might say, Let it go as it came, if I know how it came, what occasioned the sorrow, I know how to overcome it; nor is there that which our later translation added, (shall be) Sorrows shall be to the wicked; for though that imply a continuance, when it comes, yet the wicked might say, It is not come yet, and why should I anticipate sorrow, or execute myself before the executioner be sent? But it is without all limitation of time, and so includes all parts of time; est, fuit, et erit, the wicked are not, never were, or shall be without sorrows, many sorrows, great sorrows, everlasting sorrows. This is the portion in our first part; and then the person, for whom this cup is thus filled there, is the wicked; which denotes a plurality, and a singularity too; for it is not said, The wanton, the ambitious, the covetous, the man that is a little leavened, or soured, or discoloured with some degrees of some of these; but it is the wicked; a man whose whole complexion, and structure seems made up of wickedness; and so it is super impium, upon the wicked, emphatically, the wicked; and then, super impium, upon the wicked, in the singular; that is, upon every such wicked person. The sorrow is not lessened by being divided amongst many; the wicked is not eased by having companions in his torments. And this is the portion, and these be the persons of the first kind; which will determine the first part, Many sorrows shall be to the wicked. And then in the second, to give all this the full weight, and to |