Beams of Divine Light, Sermon 2 – Title page 3

Beams of Divine Light · Sermon 2 – Title page 3

p. 79GODS INQVISITION,

IERE. 8.6, 7.

I hearkened and heard, but they spake not aright: no man repented him of his wickednesse, saying, what have I done? every one turn…d to his course, as the horse rusheth into the battell.

Yea the storke in the Heavens knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their comming, but my people know not the judgement of the Lord.

VPONUPON the sinnes of people it hath beene alway Gods course to send his Prophets to warne them before hand, and afterwards upon that to observe how they profit by that warning, and thereupon he takes occasion to proceed answerably: p. 80God usually exerciseth a great deale of patience ere he strikes: he made the world in six daies: but he is six thousand yeares in destroying it.

Meaning of the words.In this verse after the holy Prophet had menaced the judgement of God upon them, there is set downe what use they made of it. Alas! They spake not aright, no man repented him of his wickednesse, saying, what have I done? And least they should object, how doe you know this? He saith here it is upon inquisition, I hearkened and heard. So the words containe Gods inquisition or enquiry,Parts of the words. and then Gods evidence upon that inquiry, together with a complaint. His enquiry, I hearkened and heard. For we must apply these words to God, there is the same phrase, Mal. 3.16. The Lord hearkned and heard, and a Booke of remembrance was written before him, so here, I hearkened and heard ▪ here is the enquiry.

Then secondly, the evidence upon the enquiry, They spake not aright.

And thirdly, the complaint upon that evidence; set downe

First positively, They repented not of their wickednesse, which is amplified, 1. From the generality of this their impenitency, No man repented him, and 2. From the cause of it, want of consideration, they did not say, what have I done? If they had called themselves to account concerning what they had done, certainely they would have repented.

p. 812. Comparatively, They turned to their course as the horse rusheth into the battell.

Lastly, superlatively, preferring the skill of the poore Storkes and Cranes, and the Turtle, and Swallow, before the judgement of his senselesse and stupid people. The Storke in the heavens knoweth her appointed time, and the Turtle, the Crane, and the Swallow: But my people know not the judgement of the Lord. This is the summe of the words.

First of Gods enquiry,11Gods inquiry. I hearkened and heard. Ere Sodome was destroyed, The Lord came downe to see whether there were such cause or no. God is most just, he will see cause for his judgements: He hath no delight in punishing. When hee judgeth it is not out of his Soveraignty; but out of his justice; he doth it not as a Soveraigne Lord, but as a just judge. Now a judge must doe all upon inquisition and evidence, therefore saith he, I hearkened and heard. Where by the way the gods of the earth to whom he hath communicated his name should learne hence, not to be rash in their judgements, but to have sound evidence, before they passe sentence. I hearkened and heard, To hearken is more then to heare, to apply ones selfe with some affection to heare a thing.

God is all eare, as he is all eye, hee hath an eare every where, he hath an eare in our hearts, he heares what wee thinke, what we desire, hee sees all the secret corners of our hearts, therefore when he saith here, I hearkened and heard, p. 82it is by way of condescending to our capacity.

We may learne hence briefly, That God hath an eare, and an eye to our carriage and dispositions, to our speeches and courses. If we had one alway at our backs that would enforme such a man and such a man what we say; one that should booke our words and after lay them to our charge, it would make us carefull of our words. Now though we be nev…r so much alone, there are two alwaies that heare us, God hearkens and heares, and Gods deputy in us, conscience hearkens and heares; God bookes it, and conscience bookes it. As God hath a book wherein he wrote us before all worlds, and the booke of his providence for our bones, and all things that concerne us; So he hath a booke for our workes and words. Mal. 3.16. They that feared the Lord spake often one to another, and the Lord hearkened and heard it, and a booke of remembrance was written before him, &c. So here I hearkened and heard, God, and conscience note and observe every thing.

To enforce car… in our carriageThis doth impose upon us the duty of carefull and reverent walking with God: Would we speake carelesly, or ill of any man, if hee heard us? When we slight a man, we say wee care not if he heard us himselfe; But shall wee slight God so? Shall we sweare and lye, and blaspheme, and say we care not though God heare us that will lay every thing to our charge, not onelyonly words but thoughts?Mat. 12.36.Matt 12:36 We shall give an account for every idle word, and for every idle p. 83thought, and shall we not regard it? It is from the horrible prophanenesse of the poysonfull rebellious heart of man that men doe not consider these things, God hearkens and heares, hee is at our studies, hee is at our windowes, hee heares us in our chambers, when wee are in company, when we meete together, when we take liberty to censure and detract, when wee sweare and revile. What if men heare not, yet conscience heares, and God heares? and when God shall lay open the booke of conscience, and lay before a man all his naughty speeches, and wicked works, what will become of him then for not making use of this principle, that God hearkens and heares? God sees now with what minds and affections we come about this businesse, whether it bee formally to put off God, to make it a cover for our sinnefull courses after, as if God were beholding to us for what we doe now, and therefore migh… the better beare with us, though we make bold with him hereafter, he not onelyonly heares what we say, but sees our mindes and purposes, nay hee knowes our thoughts long before they are ▪ This is the cause why godly men have alway walked so carefully and circumspectly,Ground of circumspect walking. they knew that Gods eye and eare was over them; as of Enoch and Noah, it is said in this regard that they walked with God, and Ioseph when hee was tempted, Shall I doe this (saith he) and sinne against God? and shall not God see if I doe this▪ Doth not hee see my waies and count all my steps, saith p. 84Iob. So againe, What makes wicked men so loose? The Prophet tells, Psal, 94.7. they say, the Lord shall not see, neither shall the God of Iacob regard it. Or as it is, Iob. 22.12. &c. Is not God in the height of Heaven? How doth God know, can he judge through the darke cloud, thicke cloudes are a covering to him that hee sees not, and hee walketh in the circuit of the Heavens. Tush he regardeth not, he is immured and shut up there: but to such Atheists wee see what the Prophet answers, Psal. 64.8. &c. Yee brutish foolish people, shall he that makes others heare not heare himselfe? he that planted the eare, he that is all eare, shall not hee heare? As it makes good men walke holily and reverently, to consider of this, that God is present, and present as an observer, and a judge, so the want of taking this to heart makes wicked and carnall persons doe as they doe. So much briefly for these wordes, I hearkned and heard.

No man spake aright.

22The evidence.But what evidence doth he give upon this inquisition? they spake not aright, which is amplified from the generality of this sinne, No man spake aright, the meaning is especially that they spake not aright concerning the judgements of God threatned: when God had threatned judgements, he hearkened, and heard what use they made of them, but they spake not aright.

Quest.In how many respects doe wee not speake p. 85aright in regard of the judgements of God?Answ.

First in regard of God, men speake not aright,Wee speake amisse of Gods judgements. when they do not see him in the judgement, but looke to the creature, to the second causes:11In regard of God. as now in the time of the plague, to looke to the ayre and weather, and this and that, (which is a good providence,) and to forget him that is the chiefe, to kill doggs and cats, and to let sinne alone, to cry out; oh what ayre there is this yeere, and what weather it is! to talke of the second causes altogether, and to forget God, this is to talke amisse of Gods judgements threatned, in regard of God.

Againe we talke amisse in regard of others,22In regard of others. when we begin to flight them in our thoughts and speeches, oh they were carelesse people, they adventured into company, and it was the carelessenesse of the Magistrates, they were not well looked to, they were unmercifull persons, &c. Is it not Gods hand? put case there might be some oversight; art thou secure from Gods arrow? he that strooke them may he not strike thee? this is to talke amisse of the judgement of God in regard of others; when wee thinke that God hath singled them out as sinners above the rest: as the Disciples thought of the Galileans, whose blood Pilate mingled with their sacrifice. No, no, saith hee, thinke not they were greater sinners then the rest, do not adde your bitter censure of the judgement of God on them, and make it heavier, (there is a woe to such persons, as adde afflictions to the afflicted,) p. 86except yee repent yee shall all likewise perish. Is not the ripest corne cut first? God oft times takes those away that are fittest for him, and leaves others to the cruelty of men, therefore by this rash judgement there may be great wrong to men, and to wrong men in our censures, it is to talke amisse of Gods judgements in regard of others.

33In regard of our selves.Againe we talke amisse of Gods judgements in regard of our selves, when wee murmur and fret any way against God, and doe not submit our selves under his mighty hand as wee should.11When we …rmure against God.

Againe, we sinne against the judgements of God abroad, when we take liberty to inquire of the judg…ments of God abroad,22Whe… we make … use of his …u…gements. and never make use of them; as now to be asking what number die of the plague weekely, and our hearts tremble not at it, wee lift not up our hearts to God, God be merc…full to us, Lord forgive our sinnes, what will become of us? we had need to make our accounts even; this is to talke amisse of Gods judgements: It is a veyne that men have naturally, to enquire after newes of all sorts; be it the sharpest and bitterest that may be, though it be the destruction, and ruine, and death of other men, whatsoever it be they desire to heare it, if newes: in the meane time there is no care to make use of it, which is directly that for which these men here are said to have talked amisse, No man spake aright. Why? no man repented him of his wickednesse, &c. as we shall see afterwards. Wee p. 87should talke of the judgements of God to be bettered by them,Isa 26.9.Isa 26:9 we should learne righteousnesse, when the judgements of God are abroad, and the arrowes that wound others we should make warning arrowes to our selves: now when we trifelingly only inquire of these things, and are not mooved our selves, we talke amisse of Gods judgements.

Let us labour to talke of the judgements of God (when they are abroad,Vse.) as we should.To talke aright of Gods judgements. Jn regard of God, to raise our hearts above all second causes, to see him in it: Jt is the hand of God, as the Scripture calls the plague, whatsoever the second causes are, whether it be the ayre, and the divell mingling himselfe oft times to corrupt the ayre, all is by Gods permission and providence. We should looke to the first wheele that leades the rest, and sets them going, wee should see God in all, and therefore speake reverently of him. And in regard of our bretheren, to speake charitably of them, and thinke, it is the goodnesse of God that hee hath not stricken us as hee hath them. And when we speake of our selves, when the judgements of God are on us, let us humble our selves, and justifie God; wee may complaine: but it must be of our selves and of our sinnes, that have brought judgements upon us, of our want of making use of the judgement of God upon others, or upon our selves: lesser judgements would not serve turne, therefore God is faine to follow us with greater; let us p. 88alway justifie God, and complaine of our selves, and then in regard of our selves, we speake aright of the judgements of God. Let us never speake of the judgements of God, but with affections fit for judgements, with awefull affections. Shall the Lyon roare, and shall not the beasts of the forrest tremble? Shall wee heare God roare in his judgements, and heare the trumpet blowne, and not be affected? wee see here how God complaines, that when he harkened and heard they spake not aright. Let us therefore make conscience of all our words. Wee shall if not now, yet at the day of judgement, give account for every idle word, for every cruell word, as it is in the prophesie of Enoch, cited in the Epistle of Iude: But especially let us take heed of our words when wee speake of Gods judgements; for it is the not speaking aright of them that is here especially meant: I hearkened and heard but they spake not aright. So much for the evidence, come wee now to the next clause, Gods complaint upon this evidence.

No man repented him of his wickednesse.

They did not repent of their wickednesse, and the fault was generall, No man repented, the first yeelds this instruction,Doct.

When jud…ements are threatned and we repent not, God is offended.That it is a state much offending God, not to repent when his judgements are threatned.

God will not suffer it long unpunished, to be impenitent when his judgements are abroad, p. 89and threatned, much more when they have already ceazed upon our brethren: For that is the end of all his judgements to draw us neare to him, to draw us out of the world, and out of our sinnefull courses; when therefore we answer not, God must take another course, What is the plague and other judgements,Simile. but so many messengers sent to every one of us to knocke, and our answer must be, Lord I will repent of my evill waies, I will turne from my evill courses and turne to thee: If wee give this answer, God will take away his judgements, (or sanctifie them, and that is better) but when there is no answer, the messenger will not be gone, God will adde plagues upon plagues till we give our answer, till wee repent and turne from our wicked vvaies.

Novv that vve may doe this,Conviction a helpe to repentanc…. vvee must bee convinced thorovvly that the courses vvee live in, are unprofitable, dangerous, hatefull courses, and that the contrary state is better: For repentance is an after-vvit, and man being a reasonable creature, will turne from his vvay except hee see great reason vvhy; therefore there must be sound conviction that it is a bitter thing to offend God;Ier. 2.19.Jer 2:19 vvee must indeed be convinced by the Spirit of God, and the Spirit of God usually takes the benefit of affliction, affliction together vvith instruction, instruction without affliction will doe little good: stripes and the Word must go together else we will not give God the hearing as we should. p. 90Therfore that we may be soundly convinced of our sins, we should desire God especially in the houre of affliction to helpe our soules by his Spirit, that wee may bee convinced that our courses are na…ght, that they are courses dishonourable to God,The hurt wee have by sinne. and dangerous to our selves, that sinne defiles our soules, that it hinders our communion with God, which is the sweetest thing in the world, that sin puts a sting into all our troubles; that sin makes us affraid of that that should bee comfortable to us, of death and judgement, and Gods presence; that sinne grieves the good Spirit of God that would take up his lodging in us; that it quencheth the motions of the Spirit that are sent as sweete messengers to us, to allure and comfort us: that sinne grieves the good Spirit of God in others, that it grieves the good Angells that are about us, that it gratifies none but the Divell, the enemy of our salvation, that it defiles and slaines our soules, wherein the Image of God should shine, that it doth us more harme then all the things in the world besides (indeed nothing hurts us but sinne, because nothing but sinne seperates us from God) that it shuts Heaven and opens Hell, and so makes us affraid of death, least death should open the gate to let us into Hell, in a word that it hinders all good, and is the cause of all ill; Let us consider of this and worke it on our hearts.

And consider withall our former courses, p. 91rip up our lives from our child-hood, consider the sinnes of our youth together with our present sins, that so we may the better stirre up and awaken our consciences: Let us consider whether we are now in a state wherein wee could bee content that God should send his judgements upon us: Consider how wee have been scandalous to others, how we have drawn others to sinne, that the guilt of other mens sinnes will lye upon us; it may bee wee have repented, but have they? Consider the repetition of our sinnes, if wee have not committed them againe and againe, and other circumstances that may aggravate them. Let us labour to worke these things on our hearts, and desire the Spirit of God to convince our soules of the foulenesse and dangerousnesse of sinne. When we sinne against conscience, what doe we, but set the Divell in the place of God, wee make our selves wiser then God, wee leave Gods waies, as if wee could finde better, and more profitable, and more gainefull courses then his; sound conviction of this will moove us to repentance.

And let us be stirred up to repent presently;Not to delay repentance. doth not God now warne you? Is it not dangerous living one houre in a state that wee would not dye in? May not God justly strike us on the sudden? Doe but purpose to live in sinne one quarter of an houre; may we not be taken away in that quarter? Is not repentance the gift of God, and are not gifts given according p. 92to the good pleasure of the giver? Waite therefore for the gales of grace, and take them when they are offered. Grace is not like the tide that ebbs and flowes, that we know when it will come againe, when we see it goe: No, God gives the gales of grace according to his good pleasure, therefore take the advantage of the present motions of the blessed Spirit.

Danger of deferring.The longer we live in any sinne unrepented off, the more our hearts will be hardened, the more Satan takes advantage against us, the more hardly he is driven out of his old possession, the more just it may bee with God to give us up from one sinne to another, the understanding will be more darke upon every repetition of sinne, and conscience will bee more dulled and deaded. Those that are young therefore, let them take the advantage of the youth and strength, and freshnesse of their yeares to serve God. That which is blasted in the bud, what fruit may we looke for from it afterward? Alas, when wee see the younger sort given to blaspheme and sweare, to loosenesse and licentiousnesse, what old age may we looke for there? Againe what welcome shall wee expect, when we have sacrificed the best of our strength, and the marrow of our yeares to our lusts, to bring our old-age to God?Late repentance seldome true. Can this be any other then selfe-love? Such late repentance is seldome sound, it comes (I say) from selfe-love and not from any change p. 93of heart. As in the the humility of wretched persons, a little before the judge comes, though they hauehave carried themselves as rebels before; yet then they will humble themselves: not out of any hatred to their courses, but out of feare of the judge. So it may be, now thou art arraigned by Gods judgements, thou forsakest thy sinnefull courses, not out of the hatred of thy sinnes (for if thou couldest thou wouldest sinne eternally, and that is the reason sinners are punished eternally: Because they would sinne everlastingly) but thou seest thou art in danger to be pulled away by Gods judgements. It is not out of love to grace, it is not from any change of nature, that thou desirest to be a new creature, that thou admirest grace to be the best state: but it is to avoid danger; not that thou carest for the face of God, to be reconciled to him: but to avoid the present judgement.

And what a staggering will this be to conscience, when a man shall deferre his repentance till Gods judgements seaze upon him? We see it is false for the most part: Because such persons that are then humbled, when they recover, they are as bad, or worse then ever they were. Therfore an Ancient saith well. He that is good onelyonly under the crosse, it never good, it comes not from any change that God works; but meerely from selfe-love. Therefore presently let us repent of those waies that God convinceth our conscience to be evill wayes: p. 94God may strike us suddenly: Those that forget God, and care not for him now, it may be just with God to make them forget themselves, to strike them with frenzy, to take away the use of their memories then, and when sickenesse comes, wee shall have enough to doe to conflict with sicknesse, we shall have enough to doe to answer the doubts of conscience, Oh it would upbraid then! We shall thinke it a hard matter then to have favour from God, whose worship we have despised, the motions of whose Spirit we have neglected and resisted. Conscience after long hardening in sinne will hardly admit of comfort,Conscience after long sinning hardly admits comfort. it is a harder matter then it is taken for: Therefore even to day, presently you that are young, now in the daies of your youth, now in the spring of your yeares, repent you of your sinnes, before old-age comes, which indeed as Salomon describes it, is an ill time to repent in. Alas! then a man can hardly performe civill duties, (as we see in Barzillai, he complaines that in his old-age, he could not take the comfort of the creatures) Therefore put not off this duty till then. And all, both young and old, now when the judgements of God are abroad in the world, take the advantage, returne to God, renew your covenants, make your peace now, now this danger doth warme our hearts a little, let us strike the Iron now while it is hot, let us take the advantage of the Spirit now avvakening us vvith this danger. Our hearts are so false and p. 95so dull we have need to take all advantages of withdrawing our selves from our sinful courses.

And to incourage us to doe it,Benefits by timely repentance. let us consider if we doe this, and doe it in time, wee shall have the sweetnesse of the love of God shed abroad in our hearts.

You will say, wee shall loose the sweetnesse of sin.11The favour of God. I, but you shall have a most sweet communion with God. One day of a repentant sinner, that is reconciled to God, is more comfortable then a thousand yeares of an other man, that is in continuall feare of death and judgement. Oh the sweete life of a Christian that hath made his peace with God! he is fit for all conditions, for life, for death, for every thing: now by this wee shall have this grace and favour of God: the Lord will say unto us by his Spirit, I am your salvation. And besides, you shall have his grace renewing, and altering, and changing you, framing you to a better course of life. And he will be so farre from misliking any for their former sinnes, that hee will give them cause to love him the more, as wee see Luk. 7. Shee loved much: because shee had much forgiven her. Christ we see upbraided not any of his followers with their former sinnes, hee regarded nor what they had beene formerly, Zaccheus the extortioner, Mary Magdalen, Matthew the Publican, Peter that denied him, wee never heare that he upbraided any of them, hee doth not onelyonly vouchsafe mercy to Peter repenting; but advanceth him to his former p. 96office Apostolicall: so sweete a God have we to deale with; let this incourage us.

22Prevention of judgements.Againe it is the way to prevent Gods judgements, as wee see in Nineveh and others. Put case we repent not, we cannot goe fafe in the citie, nor any where, but God may meete with us, and strike us with his arrow. The onelyonly way to prevent his judgements, is to meete him speedily by repentance. This is the way not onelyonly to turne away the wrath of God concerning eternall damnation, but outward judgements, as wee see Ioel. 2, and many other places.

33Turnes all to good.Then againe, should we be stricken; if we have made our peace with God, if we have repented, all shall be welcome, all shall be turned to our good, wee know the sting is pulled out. If the sting of death be pulled out, if the malignity and poison of any sicknesse (be it the plague or whatsoever) be pulled out, why should we feare it? Jt comes in love, and shall be turned to our good, and in the meane time God sweetens it.Difference betweene god…y and others. Here is a grand difference betweene the children of God and others, If the judgement of God light upon a repentant person, it comes from favour and love, to correct him for his former sinnes, it is turned to good, and in the meane time, it is sweetned with love, and mixed with comfort, and moderated, as it is Isa. 27.7. hath hee afflicted thee as I afflicted others? No, hee moderates his judgements to his children, and not onelyonly moderates p. 97them, but sweetens them with comfort. Jf God doe correct a repentant person hee is no looser by it, nay he is a gainer, It is good for mee that I have▪ been afflicted, Oh the blessed estate of that person that repents and turnes from his evill wayes!11Prayer of impenitent not heard. But if a man doe not repent, but live still in sinne, what a state is hee in? God cares not for his prayers, If I regard iniquity in my heart, Psal. 66.18.Ps 66:18God will not heare my prayers: and what a state is a man in, when his prayers that should beg for blessings, and avoid judgements, and procure deliverance, are not heard, but shall be turned into sinne? When God that is a God hearing prayer ▪ shall not regard his prayer? What a case is this? Yet if we regard iniquity in our hearts, if we repent not of our sinnes, God will not regard our prayers.

Then besides that,22Feare in wicked men. there is a noise of feare in the unrepentant persons heart; wheresoever he goes, he is affraid of the plague, affraid of sicknesse, affraid of death, affraid of every body: he knowes he hath his heaven here, hee hath not the sting of evills pulled out, therefore hee is affraid hee shall goe from the terrors of conscience to the torments of hell, his conscience speakes terrible things to him, what a cursed state is this? How can hee looke with comfort any way? Jf he looke to Heaven, God is ready to powre the violls of his wrath, to execute his vengeance on him. If hee looke to the Earth, hee knowes not how soone hee shall be layd there, or that the earth may swallow him up. p. 98If he thinke of death it strikes terrour to him, every thing is uncomfortable to an unrepentant sinner. Let all this stirre us up to this duty of repentance, it is the end why God sends his judgements: First, he warnes us by his Word, and if we neglect that, he sends judgements, and they …eaze on us, that is a second warning, and if lesser j…dgements will not warne us, then he sends greater, and all to make us repent, if we repent we give the judgements their answer, and he will either remove them or sanctifie them, so much for that. A word of the generality.

No man.

No man repented of his evill wayes, wee see then,

Doct. Generality is no plea.That Generality is no plea.

We must not follow a multitude to doe evill, we must not follow the streame to doe as the world doth, will any man reason thus; Now there dye so many weekely of the plague, it is no matter whether I goe: I will goe now into any place without any respect to my company, &c? Will he not reason on the contrary: Therefore I will take heed, J will carry preservatives about me, and looke to my company. Selfe-love will teach a man to reason so, The Infection is great, therefore I will take the more heed. And will not spirituall wisedome teach us, the more spreading and infectious sinne is, p. 99the more heed to take? When all flesh had corrupted their way, then came the flood. Generality of sinne makes way for sweeping judgements that takes all away. Therefore we have more reason to tremble, when the infection of sinne hath ceazed upon all, when no man repents of his wickednesse; a man should resolve, surely I will come out of such company, as we see Lot departed out of Sodome, and David in his time, was as a Pelican in the wildernesse. I will rather goe to Heaven alone then goe to hell and be damned with a multitude. Multitude is no plea to a wise man. Shall we thinke it a meanes to increase danger in worldly things, and shall we thinke it a plea in spirituall things. It hath beene the commendation of Gods children that they have striven against the streame and been good in evill times, Redeeme the time: because the dayes are evill, saith the Apostle. A carnall Christian saith, does as the rest doe: but saith David, Mine eyes gush out with rivers of waters, because men keepe not thy Law. Doe not feare that you shall passe unrespected if you be carefull to looke to your selves this way; If there be but one Lot in Sodome, one Noah and his family in the old world, he shall be looked to as a Jewell among much drosse, God will single him out as a man doth his Iewels, when the rubbish is burnt. God will have a speciall care to gather his Iewels. When a man makes conscience of his waies in ill times and ill company, p. 100God regards him the more for witnessing to his truth and standing for, and owning his cause in ill times, it shewes sincerity and strength of grace, when a man is not tainted with the common corruptions. No man repented.

What was the cause of all this, that they were thus unrepentant, and that generallly No man said

What have I done?

The did not say in their hearts and tongues, What have I done? they were inconsiderate, they did not examine and search and try their waies. Here we see

Man can reflect upon his actionsFirst, that a man can returne upon himselfe, he can search and try his owne waies, and cite and arrest, and arraigne himselfe, What have I done? This is a prerogative that God hath given to the understanding creature, the reasonable soule, it can reflect upon it selfe, which is an act of judgement. The bruit creatures looke forward to present objects, they are carried to present things, and cannot reflect: But man hath judgement to know what hee hath done and spoken, to sit upon his owne doings, to judge of his owne actions. God hath erected a tribunall in every man; hee hath set up conscience for a register, and witnesse, and judge, &c. there are all the parts of judiciall proceeding in the soule of man. This shewes p. 101the dignity of man, and considering that God hath set up a throne and seate of judgement in the heart, we should labour to exercise this judgement.

Secondly,Neglect of selfe jud…ing cause o… misery. God having given man this excellent prerogative to cite himselfe, and to judge his owne courses, when man doth not this, it is the cause of all mischiefe, of all sinne and misery. Alas! the vile heart of man is prone to thinke, it may be God hath decreed my damnation, and he might make mee better if he would. But why dost thou speake thus? O wicked man, the fault is in thy selfe, because thou doest not what thou mightest doe, hath not God set up a judgement seate in thy heart to deliberate of thine owne courses whether thou dost well or ill? and thy owne conscience (if thou bee not an Athiest and besotted) tells thee thou dost ill, and accuseth thee for it. An ordinary swearer, that by Athiesticall acquaintance, and poysonfull breeding is accustomed to that sinne, if he did consider, what good shall I get by this, by provoking God, who hath threatned that I shall not goe guiltlesse, and that I shall give an account for every idle word, much more o… every idle oath, the consideration of this would make him judge, and condemne himselfe, and repent and amend his waies.

The exercising of this judgement, it makes a mans life lightsome, he knowes who he is, and whether he goes, it makes him able to answer p. 102for what hee doth at the judgement seate of God, it makes him doe what he doth in cofidence, it perfects the soule every way.

Againe, whatsoever we doe without this consideration, it is not put upon our account for comfort, when we doe things upon judgement, it is with examination whether it be according to the rule or no. Our service of God is especially in our affections, when wee joy and feare, and delight aright. Now how can a man doe this without consideration? For the affections, wheresoever▪ they are ordinate and good, they are raised up by judgement; they are never good but when they are regular and according to judgement, when judgement raiseth up the affections, and we see cause why we should delight in God, and love him, and feare him more then any thing in the world, they are then an effectuall part of divine worship: But else they are flat and dead, and dull, if we waken them not with consideration. The heart followes the judgement, the braine and the heart simpathize, when we see cause and reason to love and feare, and worship God, we must love God with all our mind, that is, with our best understanding, we must see reason why we doe so.

How to use our understanding.Therefore let us labour to use our understanding more this way. Is our understanding and judgement given us to plot for the world, to be judicious for the things of this life onelyonly? No, but to be wise for the maine end, to glorifie p. 103God, to save our soules, to get out of the corruption of nature, to maintaine our communion with God every day more and more. The end of our living in the world is to beginne Heaven upon earth: So to live here, as that we may live for ever in Heaven, whatsoever is done in order to this end is good, but nothing can be done to this end but upon due consideration. Let us improove our judgements for that end they are principally given us, not for particular ends, to get this or that mans favour, to get wealth, &c. but to use all as they may serve the maine: we know not how short a time we shall enjoy these things, and further then they serve for the maine, wee shall have no comfort of them ere long. Our projects should be to gaine glory to God, and to bring our selves and others to Heaven, there is excellent use of this consideration, this way it is one maine way to repentance, we see here, No man repented, because no man said, What have I done?

Now if we would practise this duty,Hinderances of consideration. we must labour to avoid the hinderances. The maine hindrances of this consideration are

1. The ra…e of lusts,11Rage of lusts. that will not give the judgement leave to consider of a mans wayes, but they are impetuous, commanding, and tyranous, carrying men (as we shall see in the next clause) As the horse rusheth into the battell: We see many carried to Hell that never enjoyed themselves: but are alway under p. 104some base pleasure, when the Divell hath filled them with one pleasure, then they project for another, and never take time to say, What have I done? Oh the tyran…y of originall corruption! Jf wee had in our eye, the vile picture of out nature, that carries us to things present, to profits, and pleasures, and gives us not liberty and leisure to bethinke our selves, would wee doe as wee doe? Alas wee see some men so haunted with their lusts, that they cannot be alone, they cannot sleepe, and when they are awake they must have musicke, as that King when hee had massacred a world of men, hee could not be quiet a whit, conscience raged so. When men follow their pleasures, they rob them of themselves. Therefore they are said in Scripture to be mad men, and fooles without wit, they are so taken up with the rage of their lusts that they have not liberty to enjoy themselves, they have no time for consideration.

22Too much worldly businesseAnd then another hinderance is too much businesse; when men are distracted with the things of this life: they are overloaded with cares, with Martha's part, and so neglect Maries part, this makes men toile, and droile for the vvorld, and never consider vvhere they are, nor whether they goe, hovv it shall be with them vvhen they goe hence, hovv the case stands vvith them before God, whether they be gotten out of the cursed state of nature that vve are all borne in▪ they never thinke of this: but all the marrovv, and strength of their p. 105soules is eaten out with the world. Those that in their youth followed their lusts, when they come to yeares, are taken up with the world and slight religion: their mindes are imployed, how to get the favour of this man, and that, and so have not leasure to consider what will become of their soules: Therefore too much distraction with the things of the world is joyned with drunkennesse. Bee not overcome with the cares of this life, with surfetting and drunkennesse saith Christ.

Then,33It is a hard thing. it is a secret and hard action, because it is to worke upon a mans selfe. It is an easie matter to talke of others, to consider other mens waies; You shall have mens tongues ready to speake of other men, they doe so and so, and thus they feede themselves with talking of other men, and in the meane time neglect the consideration of their owne state. And againe, it is a plausible thing; hee that talkes of other mens faults, gives an intimation that he is innocent, (and he had neede be so) It is easie, and plausible, men glory in it, it feeds corrupt nature to talke of other mens faults: But to come home to a mans selfe, that is a hard thing, it is without ostentation or applause, the world doth not applaud a man for speaking of his owne faults. Men are not given to retired actions, they care not for them, unlesse they have sound hearts, and this being a retired action that hath no glory nor credit with it, men are loath to come to it.

p. 10644It presents an unwelco…e spectacle.Then againe it is not onelyonly hard and secret, but this returning upon a mans selfe, it presents to a man a spectacle that is unwelcome. If a man consider his owne waies, it vvill present to him a terrible object. Therefore as the Elephant troubles the vvaters that he may not see his owne visage: so men trouble their soules that they may not see vvhat they are, they shall see such a deale of malice and selfe-love, and feare, and distrust that they would not have others in the vvorld to see for any thing: but it is good to see it: For repentance and consideration it is physicke, it is sharpe but vvholesome: It is better to have the physicke a day, then to have the sicknesse and disease all the yeare; so this consideration and repentance though it be sharpe, yet take it downe: for it will prevent Gods eternall judgement, as the Apostle saith, If wee would judge and condemne our selves, we should not be condemned with the world. What an excellent thing is this that vve may keepe sessions in our owne soules, and so need not be called to Gods assises? Men are called to that, because they slubber over, and neglect this: Men will not keepe this sessions in their owne hearts (vvhichwhich they might doe, not onelyonly quarterly, but daily) and thereby they make vvorke for God; is it not better now to unrip our consciences by consideration and repentance, then to have all ripped up then vvhen the Divell shal stand by to accuse us, who will say this vvas done by my instigation, and p. 107it is so, and our owne consciences shall take part with the Divell and accuse us also? It will be little for our ease to make God our judge, we might save the labour by putting conscience to its office now, to examine our wayes every day, especially now when God calles for it by his judgements, repentance is the covenant of the Gospell, and repentance depends upon this consideration, so much for that, No man repented him of his wickednesse, saying, what have I done? But did they stay here? No; it followes,

Every one turnes to his course, as the horse rusheth into the battell.

Every one hath his course,Every man hath his course. his way, whether good or evill, the course of a wicked man, it is a smooth way perhaps, but it is a going from God, it leades from him, and where doth it end? (for every way hath its end) Jt is a going from God to hell, there all the courses of wicked men end. Examine then where thy course begins, and where it ends, from what thou walkest, and to what, whether thy course aime. Consider where thy speeches, and actions are like to end. The specification and denomination of our waies to bee good or evill, is especially from the end. The wicked they take their courses, smooth wide courses, the broad beaten way, where they may have elbow-roome enough, though it end in Hell, p. 108and destruction: but the wicked and their waies are both hated of God; otherwise it is with Gods children, they may sometimes step into ill waies, but they have not an ill course, and God doth not judge a man by a step,God judgeth by the course not by a step. but by his course and way: Therefore consider what is the tenour of thy life, is thy way good? Oh it is an excellent thing to be in a good way! For a man every day to repent of his sinnes, to make his peace with God, to practise the duties of Christianity in his generall calling, and in his particular calling to call upon God for a blessing. Such a mans way is good, it hath a good end. Perhaps hee may step out of his way by the temptations of Satan, but that is not his course. The best man in the world for, a passion on the sudden may step into an ill way, as David, when he determined to kill Naball but it was not Davids way, therefore we see how soone he was put off with a little counsell, and how thankefull he was. Blessed bee the Lord, and blessed be thou, and blessed be thy counsell, &c. his way, and course was another way. And so on the other side the wickedest man in the world may set a step in a good way for a fit, a very Saul may be amongst the Prophets and speake excellently and divinely; but all this while he is out of his way, his way is a course of wickednesse, to which therefore he will soone betake himselfe againe, as it is heere said of these men, They turned to their owne courses,

p. 109As the Horse rusheth into the battell.

Here it is comparatively set downe, If you would see how the horse rusheth into the battell, it is lively and divinely expressed, Iob. 39.19. by God himselfe. Hast thou given the horse strength? hast thou cloathed his necke with thunder? Canst thou make him affraid as a Grashopper, the glory of his nostrils is terrible, he pa…eth in the valley and rejoyceth in his strength, hee goeth on to meet the armed men. Hee mocketh at feare, and is not affrighted: neither turneth hee backe from the sword. The quiver ratleth against him, the glittering speare and the shield. He swalloweth the ground with fiercenesse and rage: neither believeth he that it is the sound of the trumpet. He saith among the trumpets ha ha; and he smelleth the battell a farre off, the thunder of the captaines and the shouting. There you have an excellent description of this creatures fiercenesse (the wit of man hath not such expressions) and how he rusheth into the battell, God to abase wicked men, compares them here to the horse, not for that which is good in him, but for their violence in ill courses; they rush into them, as the horse rusheth into the battell. Now the horse rusheth into the battell, 1. Eagerly, (as you see him described in the place of Iob) and 2. Desperately, he will not be pulled away by any meanes, and then 3. Dangerously: For he rusheth upon the pikes, and p. 110oft-times falls downe suddenly dead, he regards not the pikes nor guns nor nothing, but rusheth on in the danger. Heerein wicked men are like unto the horse, going on in their course eagerly,11They are eager. desperately, dangerously, 1. They go on eagerly, it is meate and drinke unto them, They cannot sleepe untill they have done wickednesse. They plot and study it, it is their delight, they are not in their element, but when they are talking wickedly, and corruptly, or deceiving, or satisfying their desires, the ambition and lusts of their corrupt nature. They can no more live out of these courses, then the fish can live out of the water: therfore they goe eagerly upon them.

22Desperate.And as they goe eagerly, so desperately, and irreclaimably too, nothing will restraine them, no thornes, nor troubles that can lye in their way; though God hedge in their wayes with thornes they breake thorow all: Even as Balaam, hee would goe on though there were a sword drawne before him, hee was more brutish and unreasonable then his poore beast, the very sword of the Angell could not moove that covetous wretch to goe backe. So it is with every wicked man, he goes on desperately, nothing will keepe him backe, and reclaime him: though God take many courses to doe it, by his Ministers, Magistrates, by the motions of his Spirit, by his judgements threatned, by judgements executed upon others, and upon themselves sometimes, yet they are so eager upon their sins, all this will not beate them off: they p. 111love their sinnes better then their soules: nor is it onelyonly open riotous persons that thus rush into sinnes, but civill rebellious persons also, that blesse themselves in their wayes, and it may be, live as irreligiously as the other. Take a covetous or an ambitious man, hee sacrificeth all to get such a place, &c. Such a man mockes Christ, (as the Pharisees mocked him, notwithstanding all his good Sermons and miracles) hee goes on desperately, nothing will hold him, hee breakes through all barrs and oppositions, he cracks his conscience, grieves the good motions of the Spirit, despiseth good counsell, and will venture upon the outward breach of lawes sometimes, rather then he will be defeated of his designes.

And as they goe eagerly and desperately,33Dangerously. so dangerously too, for is it not dangerous to provoke God? to rush upon the pikes? to runne against thornes? Doe you provoke me to jealousie (saith God) and not your selves to destruction? No; they goe both together, if you provoke me to anger, it will bee to your owne ruine. In Levit. 26. God will walke stubbornely to them as they have done to him; and he will be froward with the froward, Psal. 18. Those that are rebellious sinners, whom no bonds will hold, no counsell, that breake all lawes, as the man possessed with the Divell brake his chaines, the time will come that when God executes his wrath he will bee too good for them, the Divell will be too good for them, p. 112hell will be too good for them, conscience will teare them in pieces, and the judgement of God will seize on them. The way of wicked men is a wretched, a desperate, and dangerous course: thou art stubborne against God, and he is so against thee: he will doe to thee as thou doest to him. Who are we, are wee stronger then God? Carelesse atheisticall persons thinke they are: tush, they can wind out well enough: but they will finde it otherwise: Doe wee provoke the Lord to jealousy,1 Cor. 10 23.1 Cor 10:23 are wee stronger then he, saith the Apostle? let us lay this to heart.

Sinne hath defaced the Image of God in manWe see heere againe how sinne hath cleane defaced the Image of God in man. Man being in honour, hee would become like God; he was weary of his subordination, hee would be absolute, and because he would be like God, God made him like the beast, and it is worse to be like the beast then to be a beast: for the beast in his owne condition followes the instinct of nature: but to be like a beast, is for a man to unman himselfe, to degrade himselfe to a baser condition then God made him in, and when a man doth this, hee is either in malice like the Divell, or in licentiousnesse as the beast is, he is alway like the Divell or a beast till hee be a new creature. And that our nature is come to this, we are beholding to our owne yeelding to Sathan and his counsell, wee rush as the horse into the battell; therefore let us beware of this. Bee yee not as the horse and mule, &c. saith David, Psal. 32.9. Who would not labour to be in a p. 113better condition? to be a new creature, to be changed by the powerfull ordinances, and Spirit of God? so much for that briefly; come wee now to the last clause,

Yea the Storke in the Heavens knoweth her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their comming, but my people know not the judgement of the Lord.

Here is another expression comparative, or rather superlative; hee compares them to the Storke, and Turtle, the Crane, and Swallow, and prefers these poore creatures, in wisedome and providence, as going before men: But my people know not the judgement of the Lord: There needes no great explication of the wordes, [Iudgement] is directive, or corrective.

The directive is the Law of God;What meant by judgement. setting downe Gods judicious course, This you shall doe, or if you doe not this you shall be punished. When we obey not Gods directive course, we meete with his corrective: for judgement is the stablishing of judgement: judgement of correction is the stablishing of judgement of direction. Gods Lawes must be performed, they are not skare-crowes; if wee avoid the one, wee shall runne into the other: if we doe not meete him in the judgement of his directive law, wee must be met with in his law corrective, (if we be good men,) or destructive p. 112duplicate page p. 113duplicate page p. 114if we be bad men.Wha… meant by it here. Now here (J take it) he meanes especially the judgement of correction, the time of visitation, it was a dangerous time (as it is now among us,) they were already under severall heavy judgements, as famine, &c. (wee see in the next verse, there was no vines, no grapes, &c. all failed.) And besides, a farre heavier judgement was ready to come upon them, they were ready to be carried into Babylon, and they knew not the judgement of the Lord.

What meant by (not knowing.)[They knew not] that is, they did not make use of it: for in divinitie, thinges are not known when they are not affected. God knoweth all things, but when hee doth not affect and delight in us, he is said not to know us: so wee are said not to know, when vve doe not affect and make use of things. They know not the judgement of the Lord. They were not ignorant, hee had told them of vengeance, he had told them that they should be carried into captivity: but they made not that use they should of it, therefore they are said not to knovv it. So the old world; it is said they did not knovv of the flood: certainely Noah had told them of it: but vvhen they made not a right use of it, but went on brutishly, they knevv it not. Jt is all one not to knovv it at all, and not to make use of it. Wicked men thinke they knovv God, and they knovv religion vvell enough: I, but what use do they make of it in their particular course? that which vve doe not use, vve doe not knovv p. 115in religion. Jf ill be discovered, and be not avoided by thee, thou art a brutish sencelesse creature, (thou dost not know it) and so thou shalt be dealt with. They know not the judgement of the Lord, that is, They vvill not knovv it, it was affected ignorance. The words being thus unfolded, here first vve see,

That God confounds the proud disposition of wicked men by poore silly creatures, God shames the pride of men by the creatures.the Crane, the Turtle, the Swallow and the like.

What their wisedome is we see by experience: in winter to fly from hard and cold parts to those where there is a Spring, They are here in the moderate season, and when the Summer is gone, they goe to a more moderate aire, where they may live better. For the life is the chiefe good of such poore creatures, and their happinesse being determined in their life, they labour to keepe that: they have an instinct put in them by God to preserve their being by remooving from place to place, and to use that that may keepe life.

Now man is made for a better life, and there be dangers concerning the soule in another world, yet he is not so wise for his soule and his best being, as the poore creatures are to preserve their being by the instinct of nature. When sharpe weather comes they avoid it and goe where a better season is, and a better temper of the aire: but man when Gods judgements are threatned and sent on him, and God would have him part with his sinfull courses, p. 114duplicate page p. 115duplicate page p. 116and is ready to fire him, and to force him out of them: yet he is not so carefull as the creatures; He will rather perish and die, and rot in his sinnes, and settle upon his dregs, then alter his course: so he is more sottish then the silly creatures, he will not goe into a better estate, to the heate, to the Sunne-beames to warme him, he will not seeke for the favour of God to be cherished with the assurance of his love, as the poore creature goeth to the Sunne to warme it till it be over hot for it. Man should know what is good and what is evill: the new creature doth so: for with the change of nature, there is a divine wisedome put into the soule of a Christian, that teacheth him what is good and what is evill, that he may be carefull to avoide the evill: that he may discerne of things that differ: that he may say this is good for my soule, and all the world shall not scoffe me out of that that I know to be good with their prophane jesting, they shall not drive me from that is good, & for courses that are ill, they shall not draw me with all their allurements, I know what belongs to the good of my soule better then so. It should be thus vvith Christians, to be vvise for their spirituall being, as the poore creatures, the Storke and the Crane, and the Turtle are to preserve their poore life here with as much comfort as they can.

God takes instruction out of the booke of nature into his booke.God takes out of the booke of nature things usefull to insert them into his divine booke: because now no man shall be ashamed to learne p. 117of the creatures. Now since the fall man must learne of the poore creatures, and such a dunce is man, it is well for him, if he can learne of the Ant, and Crane and Turtle, and therefore doth God take lessons out of the booke of nature, and put them into his booke, to teach us to furnish our selves with divine mysteries, and instructions from the creatures. And indeed a gratious heart will make use of every thing, and have his thoughts raised with them: As the Prophet Ieremy here, he shames them by the example of the creatures. But of this by the way.

The thing most materiall (with which I will end) is this.

That God after long patience hath judgements to come on people, Doct.and it should be the part of people to know when the judgement is comming.After long patience God sends judgements.

There is a season when God will forbeare no longer in this world. They know not the judgement of the Lord, the meaning is not in hell; though that may come in, that is implyed in all, but they know not the judgement of the Lord, that is, they know not the judgements that are comming.Quest. When judgements are comming God opens the hearts and understandings of his people to know them:Answ. as there is an instinct in the creatures to know when there will be hard weather.Iudgements comming may be knowne.

But how shall we know when a judgement is neare hand?11By comparing the sinnes with the judgement

By comparing the sinnes with the judgements: p. 118if there be such sinnes that such judgements are threatned for; then as the thred followeth the needle, and the shadow the body, so those judgements follow such and such courses. For God hath knit and linked these together, all the power in the world and hell cannot unlinke them, sin and judgement: judgement either correcting us to amendment or confounding us to perdition God therefore having threatned in the Scriptures such judgements to such sinnes, if we live in such and such sins, we may looke for such judgements. Thus a wise man by laying things together, the sins with the judgements, though he cannot tell the particular, yet he may know that some heavy judgement is at hand.

22When it hath ceazed on us in part.Againe, there is a nearer way to know a judgement, when it hath ceazed on us in part already: he that is not brutish and sottish, and drunke with cares and sensuality, must needs know a judgement when it is already inflicted, when part of the house is on fire: Wee see judgement hath ceazed now on the places where we live, and therefore we cannot be ignorant of it.

33By example o… others. Mat. 24.38, 39.Matt 24:38Matt 24:39Againe, we may know it by the example of others, God keepes his old walks: Therefore it is said, As it was in the daies of Noah, so shall it be when the Sonne of man comes: they were eating and drinking and marrying, and knew not till the stood came and tooke them away. God will be like himselfe, if sinners be like themselves, p. 119he will not change, if they change not, but will deale alike with them in his judgements as he hath dealt with others. What ground have we to hope for immunity more then others? We may rather expect it lesse; because we have their examples, and so they wanted those examples to teach them which wee have. In Ieremy 7.12. (saith God) Consider, looke to Shilo, and see what I did there, so will I doe to you. So likewise the judgements on Hierusalem are a fearefull spectacle for us. These and other examples may helpe us to judge of our condition in regard of approaching judgements.

Againe,44Generall security. generall security is a great signe of some judgement comming. Jn the daies of Noah there was a generall sensuall security, notwithstanding the Prophet fore-told them of the deluge, they were eating, &c. and knew not till the flood came and tooke them away. So likewise if we eate and drinke and marry and build and be negligent and carelesse of making our peace with God, especially when warning is given us, it is a signe that some judgement either personall on our selves, or generally on the place we live in will come upon us: there is never more cause of feare then when there is least feare.Want of feare the root of it. The reason is, want of feare springs from infidelity (for Faith stirrs up Fearefullnesse and care to please GOD, By Faith Noah mooved with feare, or reverence, builded the Arke) it proceeds from infidelity not to bee afraid p. 120when there is cause. Againe where there is no feare, there is no care: So the roote of the want of feare is infidelity, and the spring that comes from it is carelesnesse, which alwaies goes before destruction; When men care not what becomes of them, if God be pleased so it is, if judgement come, so it is, the care is taken, When men thus say, peace peace, then commeth destruction. It is a terrible thing for a State or a Citty, or a particular person to be carelesse: for the life of a Christian it is a watching as well as a warring condition, he must be alway on his guard; therefore hee must not bee carelesse, and say peace, where God speakes no peace.

55The generalitie of sinne.Againe vve may know that some judgement is comming by the universality and generality of sinne, vvhen it spreads over all. When there is a generall infection of sinne, vve may vvell feare the infection of the aire: sinne hath infected the soules of men, therefore no vvonder if God in the plague have a hand in infecting their bodies. We see here before the Prophet threatned this destruction, there was a generality of sinne. In the 10. verse of this Chapter, he cryes out against the covetousnesse and false-dealing of the Priests and Prophets and men of all estates: And so also Chap. 5. verse 4. The poore they were naught, they were poore in grace and goodnesse as well as in condition, Then saith he, I will see if there bee any goodnesse in the great ones, I will get me to the p. 121great men, verse 5. they have knowne the way of the Lord, and the judgement of their God: but they have broken the yoke and burst the bonds. When poore and rich, great and small, when all are sottish and brutish, when all flesh had corrupted their waies, as it was before the flood, then judgement must needs come: surely generality of sinne makes vvay for generality of judgement; as the deluge of sin made vvay for the deluge of water. So the overflow of sinne will make vvay for a flood of fire, God will one day purge the vvorld vvith fire.Particular sins fore-showing judgement.

But now for particular sinnes whereby we may know vvhen judgement is comming,11Injustice. these they are, first Injustice and formality in Religion; vvhen men are generally unjust, destruction is neare, and indeed how can a Christian soule looke upon mens courses abroad; in these regards, but he shall weepe in secret; Is there not a generall injustice? Will not men get any cause so they have a good purse? Is not innocency trodden downe oft-times?22Formality in Religion.

And so for Religion, it is generally neglected; indifferency and formality they are the sinnes of the times. Here is a sweet progresse! In Queene Elizabeths time vve began vvith zeale and earnestnesse; but now vve begin to stagger whither Religion is the better, we vvill joyne and put them together that God hath put an eternall difference betvveene, Light and darkenesse, Is this our progresse after so much teaching to put off God vvith formality and deny the povver?

p. 122Persecution.Againe, another particular sinne foreshewing judgement, is persecution of Religion and religious men. When God is worshipped with conscience as he should be, what imputations are laid on it. I neede not speake, the world knowes vvell enough; Can God indure this, when conscience of his service shall goe under the brand of opposition? God is much beholding to the times, vvhen there is nothing so heartily hated as that. There are many things loathsome, as deboishnesse, &c. But vvhat is so eagerly, and heartily hated as the povver of godlinesse? that vvhichwhich they have beene knowne to doe for conscience, hath beene matter of reproach, and ruine almost to many men. If a man vvill not prostitute his conscience to a creature, to make an Idoll of him, to set him highest, if he will not be buxome, and cracke his conscience for a creature, he is scarce thought fit to live in the world; vvill God suffer this, if these things be not amended? If any thing be good in Religion, the more the better, the more exact Christian the better. Exactnesse in other things is best: Is to be best in the best naught, when to be best in that which is not so good carries away the commendations? In 1. Thessa. 2. The wrath of God is come on them to the utmost; God they hate and they are contrary to all men. This is a forerunner of destruction, the spitefull opposing of goodnesse: God will not endure it long.

p. 123And so when men will goe on incorrigibly in sinne (as these here, They rush as the horse into the battell) when they will not be reclaimed, it is a fore-runner of destruction. Alas! the Ministers of God strive with men, but they breake off the cords, and cry, tush they are silly men shall we yeeld to them? Wee know what is for our gaine and profit and credit in the world better then so; Let us looke to that, and not be hampered in these religious bonds; No, we are wiser then so. Thus when men are incorrigible and account the wisedome of God starke folly, it is a signe of destruction. There is an excellent place for this, Ezekiell 24.12, 13, 14. She hath wearied her selfe with lies, and her great scum went not out of her, shee would not have her filthinesse taken from her. In thy filthinesse is lewdnesse: because I would have purged thee, with the Word and the preaching of judgements, and thou wouldest not be purged; therefore thou shalt not be purged til thou die, untill I cause my fury to rest upon thee, I the Lord have spoken it, it shall come to passe, I will do it. When God goes about to purge us by his word, and we wil not amend our waies, we vvill not stoope, but strengthen an Iron sinnew, and a whores forehead. We will not be purged, nay (saith God) thou shalt not be purged til J purge thee out of the vvorld to hell, till my fury rest on thee, Ithe Lord have spoken it, it shal come to passe. There is another notable place, Prov. 29.1. He that is a man of reproofe, that is, a man that is sermon proofe, p. 124that is often reprooved and yet carryes himselfe impudently and hardens his heart, and stiffens his necke, he shall suddenly be destroyed, he doth not meane but that he had warning enough: but because after long warning he hardens his necke, he shall suddenly be destroyed, when he lookes not for it, and that without remedy. There is the same phrase in 2. Chron. ult. 16. There was no remedy, when they did not regard Gods Ministers, that directed them the way to Heaven, but would live in rebellion against the meanes of salvation, then saith God, there was no remedy. God sent his messengers betimes, and had compassion on his people, he would not have had them perish: They trifled with him and mocked his messengers, accounted them weake men, they despised his Word, and misused his Prophets, and then the Lords wrath rose against his people, and there was no remedy. So when people are as those here in the text, that they rush as the horse into the battell, that they are Sermon-proofe, that when every Sermon they heare, as the hammer on the Smiths anvile, makes them harder and harder (as Moses speaking to Pharoah increased the hardnesse of his heart) it is a signe of destruction.

Now whether it be so or no, I leave it to your particular consciences, we that are Ministers tell you of your filthinesse, of your profaning the Name of God, and contempt of Gods Word; Whether have we gained upon p. 125you or no? Who hath left an oath? Who hath left his wicked courses and entered into a nearer communion with God for all our teaching? Blessed is that man; It is a signe God will not destroy him; it is a signe that in the generall visitation God will regard that man. But alas we may almost complaine with Ieremy in this Prophesie, Iere. 5.1. Where he runnes up and downe to seeke a man. Alas! They are very few, they are thicke sowen but come thinne up that obey the ordinance of God. It is some comfort that men will submit to the ordinance, that they will come to heare, some good may be learned, it is better then to keepe out of the compasse of Gods law (as those men doe that pretend they can reade Sermons at home, and so will teach God a course to bring men to Heaven) there is hope of men when they submit to Gods ordinance: But I beseech you, how are you affected now for the present? How doe you come now into the presence of God? If you will not amend, and resolve to enter into a new course; He that is often reprooved and will not come in, judgement will come suddenly on him, without all remedy: And it is good it should be without remedy: Because it is without excuse, you cannot pleade, and say that there were not Prophets among you. If the Heathens were hardened and given up to destruction, The wrath of God is revealed from Heaven against them, because they lived in a course of rebellion against p. 126the light of nature, shall you that have the light of nature, and the word of God, and the motions of his Spirit too, thinke to live in rebellion, and not be accomptable for it? It shall be easier for them that never heard of the word of God; where God hath magnified his mercy, he will exalt judgement, those that are l…ft up to Heaven in priviledges, shall be cast downe to hell. Woe unto thee Capernaum, &c. The more in priviledges, the more in judgement, if they be abused.

VnfruitfulnesseAgaine, another particular sin whereby wee may discerne a judgement comming is, unfruitfulnesse under the meanes; as the fig-tree when it was digged and dunged, and yet was unfruitfull, then it was …eare a curse. Jn Heb. 6. the groud that is tilled, and manured, and hath the raine falling on it, it is then neare unto cursing if it bring not forth. Perhaps a Heathen, a Pagan, if hee were under the meanes, would bee fruitfull, therefore there might be hope of him: but those that are under the meanes▪ under the Sun-shine of the Gospell, under the influence of it, the Spirit working on their hearts, and yet they live in the sin of unfruitfullnesse▪ it makes way for judgement. The axe is laid to the roote; when men are taught, then the instrument of vengeance is laid to the roote, and downe they goe if they bring not forth good fruit.

Sinnes of omission (when that all hath beene taught) are sufficient to bring a man to judgement. At the last judgement, you have p. 127not visited me in prison, you have not releeved the poore, &c. will be evidence enough to cast a man into hell. And the like may be said of the omission of other duties: when a man is called to place, when he hath opportunity to doe good, hee hath a price in his hand, and yet hath no heart to lay it out to his power. God hath made him a steward, and yet he is unfruitfull, and labours to undermine and ruine the state of others? What can such a man looke for, but the judgement of God to light on him first or last? if not present judgement on his body, yet to be given up to hardnesse of heart, and so to hell, which is worst of all.

Nay more,Decay in our first love. decay in our first love is a forerunner of judgement; when we love not God as we were wont, In Rev. 3. I will take away thy Candlesticke, because thou hast left thy first love. Is there not such a plenty, and depth in good things, especially of the Gospell, whereby our sinnes are pardoned, and grace is given? is there not that sweetnesse in them, whereby to gaine our love more and more? Is there not a necessity to renew our peace? Why should we decay in our love? The things of the Gospell are so excellent, and so necessary, that when God sees them undervalued, it is a forerunner of judgement, let us take heed of decay in our affections. When there is no zeale for the truth, it is an ill signe.

Jt is a good signe for the present that God hath some blessing for us, that now in our publique p. 128meetings, there is regard to Religion, and that in the first place, there is some zeale for the cause of God against those that would wrong the cause of Religion, wee have some cause to hope in respect of that. And let every one labo…r to stirre up the Spirit of God, and study how he may doe, and receive good, and be fruitfull, and warme in his affections, considering what excellent blessings we enjoy in the …ospell. What is the glory of the kingdome we live in above Pop…ry? our religion that wee have, the sun-shine of the Gospell; now the riches of Christ are unfolded, wee have the key of Heaven, Heaven opened, what glorious times are those? The glory of the times is the manifestation of the Gospell, and shall we grow in the decay of our love? …s there …ot cause to grow in love to the Gospell, when God hath taken it from others, and hath given … to us? Now Jdolat…y is where true Religion was, and the Masse is said, where God was religiously worshipped in other places, and countries; Shall God deale so with us, and shall we not be in love with that truth? Since we have had the truth, what peace, and plenty have we had? And if ever we loose it, it will goe with other things: if God take away the truth, away goes our peace and prosperity; he will not take it away alone; it came not alone, and he will not take it away alone. Doubtlesse it must needes make way for judgement, when our love to so precious a jewell as the Gospell, shall p. 129beginne to die and decay, when we shall begin to slight and disregard it. And so for any particular man that hath had good things in him, if they now begin to decay it is an ill signe that God is fiting him for judgement.

Well, but what shall we doe when judgements are comming? Wee see judgements are like to come, nay are in part come, the Plague of pestilence hath ceazed on us already; and then warre is threatned, and that by enemies that have beene foyled before: Foyled enemies are dangerous enemies if they bee proud; Now wee have proud enemies that have beene foyled, and Idolatrous withall, and what mercy can wee looke for from them? God fought against them for us from Heaven in some measure, and they being cruell provoked enemies are the lesse likely to shew any mercy. God is indeed so mercifull to us yet, that he hath taken us into his owne hands, rather then to give us up to the malice and fury of Idolatrous enemies. But yet those that can lay things together and consider the times; they shall see there is more cause of feare then is taken to heart.

Well and in this case what shall we doe?What to doe in dangerous times

First in the interim betweene the threatning and the execution (there are some judgements in the cloud,11Improove the time. and the storme seemes to hang o…ver us, and the sword of the pestilence is drawn over our heads by the destroying Angell, though he hath not yet striken us in our particular, p. 130now in the time betweene the threatning and the execution) Oh improove it, make use of this little time; get into Covenant with God, hide your selves in the providence and promises of God, make your peace, deferre it no longer.

22M…urne for the …ins of the land.And secondly, mourne for the sinnes of the time, that when any judgement shall come you may be marked with those that mourne. Take heed of the errours and sins of the times, least when a judgement comes you bee swept away in the generall judgement: but let us rather have our part with those that mourne, that God may give us our lives for a prey.

33Be watchfull.And thirdly, be watchfull, practise that duty; we have the plague to put us in minde of it, besides the threatning of dangers by enemies abroad: if we will not watch now and stand upon our guard, when will we? Let us be watchfull to doe all the good we can, to bee fruitfull, to be good stewards, to have large hearts. The time may come that we may be stripped of all, and we know not how soone, having but a little time, let us doe good in it, study all opportunities in these times, roufe up our sluggish soules. Feare it is awaking affection. Iaakob, when his brother Esau was ready to ceaze on him, he could not sleepe that night: We know not how soone the hand and arrow of God may strike us (besides other judgements) let us shake off Security, and doe every thing we doe sincerely to God. We may come to God p. 131to make our account, we know not how soone, let us doe every thing as in his presence and to him: in our particular callings, let us bee conscionable, and carefull and fruitfull, let us doe all in our places to God, and not to the world or to our owne particular gaine: but doe it as those that must give account ere long to God. Now God threatneth us to come, and give our account, who can be secure, he shall have life for a weeke or for one day? Wee cannot, our times are in Gods hands: we came into the world in his time, and we must goe out in his time: but now we have lesse cause to hope for long life. This is to make a right use of the judgement of God to be watchfull in this kind.

And withall let us be good husbands now in the interim,Store up comforts. betweene the threatning and the execution of the judgement let us store up comforts from the promises of God, and store up the comforts of a good life, we shall have more comfort of the meanes we have bestowed wisely then of that we shall leave behinde us. Thus if we doe, come what will, we are prepared. Many holy and heavenly men have beene visited with pestilentiall sickenesse. Hezekias was a King, and his was a pestilentiall sickenesse; and many holy Divines of late, and other Christians have beene swept away by the sickenesse. Iunius and other rare men of excellent use in the Church. Therefore let us labour to get into the favour of God, make use of our renewing p. 132our covenant for the time to come (that is one end of fasting now, to renew our covenants, to remake them for the time to come) and then come what will and welcome, life or death: for there is a blessing hid in the most loathsome sickenesse and death. If wee come to Heaven, it is no matter by what way: Though the body be sowen in dishonour (we may die of a noysome disease, that we cannot have our friends neare us, yet) the body shall rise againe in honour. What matter (saith Saint Paul) If by any meanes I may come to the resurrection of the dead, by faire death, or foule death, it is no matter. And if so bee that God make not good his promise of particular protection of our bodies from contagion, &c. it is no matter: wee have a generall promise, that he will be our God, he is the God of Abraham; the God of the dead as well as of the living. He is a God that is everlasting in the Covenant of grace, in life and death and for ever, if wee bee entered into the covenant of grace, it holds for ever. And when all other promises faile, and all things in the world faile, sticke to the maine promise of forgivenesse of sinnes, and life everlasting: When all things in the world will faile; wee must leave them sho…tly wealth and whatsoever, what a comfort is in that grand promise, that God will forgive us our sinnes, and give us life everlasting for Christ! Therefore when all p. 133things else are gone, let us wrap our selves in the gracious promises of Christ, and then wee shall live and dye with comfort.

FINIS

THE DEAD-MAN, OR, THE STATE OF EVERY Man by nature.

In one Sermon. By the late Reverend and Learned Divine RICHARD SIBS, Doctor in Divinity, Master of Katherine Hall in Cambridge, and sometimes Preacher at GRAYES INNE.

JOHN. 5.25.

Verily, verily I say unto you, the houre is comming and now is when the dead shall heare the voice of the Sonne of God, and they that heare shall live.

LONDON. Printed by G.M. for Nicholas Bourne and Rapha Harford. MDCXXXIX.