A Threefold Treatise of the Sabbath, Chapter 27
CHAP. XXVII. Of objections which may be, or are made againſt the produceing of Judgements in this caſe; with anſwers thereto.
AS mens underſtanding leadeth them, ſo are their hearts affected more or leſſe, ſeeme the thing never ſo dreadfull, or terrifying to our common apprehenſions; as I finde in this particular caſe. Some reject theſe and other like relations as fabulous, and ſo give no credit to them, holding them perhaps for Piae fraudes, as formerly were the Popiſh legends to move feare in peoples hearts with telling of tales.
Theſe fore-mentioned examples are none ſuch; it is a foule ſinne to bely God, nor need his cauſe any lies to ſtrengthen it: we live now in a clearer light, than to be led away altogether with fabulous relations.
Others, becauſe ſome of the judgements ſeeme caſuall, and ſo commonly held in this very reſpect, make a tuſh at the allegation of them: But however ſome be apprehended as caſuall, many being immediate from God, none but the Heathen Philiſtimes Prieſts will judge them meere chances: And for ſuch as be caſuall, let us conſider, that a Sparrow cannot light on the ground without the will, and providence of our heavenly Father. And are the haires of our head numbred? Certainly then, things which ſeeme moſt contingent, and ſuch acts as theſe judged ſo caſuall, muſt needs fall out by the will of God, and the guidance of his ſpeciall providence, and his divine hand. And therefore not to bee lightly paſſed over with a tuſh, and ſlighted as a meere accident without due obſervation, and uſe.
Some think, that there is not much heed to be taken of theſe judgements concerning this day, for that the ſelfe ſame may bee found to fall out at other times, and other holydayes: And therefore nothing can be concluded more peculiarly for this day, than for any other, from theſe judgements.
No doubt, but it may ſo happen and fall out, that a Drunkard may fall from his horſe and break his neck aſwell on any other holy day, as on the Lords day: A Cudgel-player may on another day be hurt, and have his eye ſtruck out as well as on this day: One may kill another, houſes may bee on fire, and men by ſwimming may bee drowned aſwell at other times, as on the Lords day: The like accidents may fall alike at all times; for God though he puniſh the prophanation of his owne day with his judgements, yet he reſerves not any ſpeciall judgements to be inflicted upon Sabbath-breakers, as peculiar to them for that ſinne: For if ſo, men would not thus diſpute the caſe, and ſleight the argument; for the judgement would clearely decide the controverſie, and put men to ſilence. But as I have ſaid, the ſame puniſhments may light upon all ſorts of offenders alike at any time: Nevertheleſſe, wee may not neglect to take good notice of Gods hand, not only in generall to conceive where ſuch hurts, and harms happen, that there is ſinne which hath procured it, upon ſuch perſons as vaine, and ill diſpoſed (for we are to judge otherwiſe of afflictions on the Godly, which happen upon a Job for triall) but alſo to endeavour to finde out the ſinne in particular in a ſober ſearch and godly humility. And thus much muſt we doe for the work of Conſcience, which ſtirreth not upon an only generality; but upon knowledge of this or that particular ſinne applyed home to our ſelves, upon the breach of ſome precept: Thus ſhall we inſtruct our ſelves by obſerving judgements, to take heed of particular ſinnes.
Now to finde out the ſinne, and the ſinner in his ſinne, which God pointeth out by his hand upon him.
1 Enquire into the tranſgreſſion of the Law, for by it commeth the knowledge of ſinne, which is the tranſgreſſion of the Law: upon this ground we cannot miſſe of the ſinne.
2 In the next place, ponder ſeriouſly all the concurring circumſtances concerning the puniſhment happening: And here note
1 The notorious qualities of the perſon upon whom the judgement lights; whether he be a common ſwearer, drunkard, fornicator, a deſpiſer of holy duties, or groſſely careleſſe of them. 2 What evill he was ſaying or doing when the puniſhment befell him. 3 Where hee was, in what place prohibited. 4 His intention diſcovered to be nought, ungodly, or unjuſt. 5 How he did, or ſpeake in an evill manner. Laſtly, the time is very conſiderable when any ſuch thing was done, at what time the judgement hapned.
By all theſe concurring circumſtances duely weighed with mature deliberation, the divine hand may be obſerved very uſefully, even in common, and ſuch as be called caſuall accidents: As for inſtance,
A May-pole ſet up on the Lords day, falleth and killeth one; one is ſet up upon a holy day in time of divine ſervice, which killeth another, as inſtances may be given: The firſt hapneth for the prophanation of the day, becauſe they brake the divine ordinance of God, who hath appointed the obſervation and keeping holy of the day: The other, for the prophane contempt of Gods divine ſervice on that other day. To play at foot-ball on the Sunday, the example is fearfull of fourteene drowned together playing on the ice, for that they prophaned the day: At Chidlington in the edge of Hertford-ſhire, not farre from Hitchin, upon an holy day a company of fellowes intended a match at foot-ball, ſome of them were come into the Church, and to call the reſt together, one tolled the Bell; preſently it began to thunder, and on a ſudden was ſeene a black ball to come tumbling downe a hill neare by, and came directly to the Church, and there flew into the Bell-Free, and firſt ſlew him that tolled the bell, then fluſtred about the Church, and hurt divers; and at laſt did buiſe in ſunder, leaving behinde it a filthie ſtinch like to brimſtone. Now albeit this was not on the Lords day, yet were they thus fearefully puniſhed. Firſt, In plotting an unlawfull ſport, on that day againſt the authority of the Magiſtrate. Secondly, By making the Church, a conſecrated place, their randevouze. Thirdly, by prophanely toling a Bell, the principall uſe whereof, was to give notice to the people to come and ſerve God, and not to draw youths to vaine and unlawfull ſports. Fourthly and laſtly, in purpoſing to ſpend the time, dedicated to ſacred uſes, in their boiſterous, rude, and harmeful ſpo…ting.
Thus we ſee how we may take notice of the judgments for breach of the Sabbath, though puniſhments of the like nature, (yea ſometimes worſe) happen upon other daies. To Conclude this, it is not good to take off our awefull thoughts from Gods hand, upon breakers of the Sabbath, leaſt we grow preſumptuous and fall into ſinne, and ſo procure to our ſelves the deſerved judgements which have light upon others: And let us conſider, how God threats to deſtory ſuch Pſa. 28. 5.as regard not his workes, and the operation of his hand.
Laſtly, ſome are ſo farre from having any regard at all to this argument drawne from the judgements of God, as they hold the allegation of them, in this cauſe, to be impious raſhneſſe, impious, and raſh preſumption, vaine obſervations, next allied to ſuperſtition, yea, a prophane kinde of obſervation: a ſtrangly preſumptuous and dareing manner to perke up into Gods throne, and a taking upon men to reade the darke and divine Characters of the cauſes of his inſcrutable judgements, and an unſufferable arrogancy in ſuch as produce them, making God to beare falſe witneſſe, fooliſhly triumphing before the victory, with ſaying, Loe the judgements of God, Loe the judgements of the Lord, out of Heaven, making them ſpeake Gods indignation againſt the prophanation of the Lords day.
What ſhould move any thus to condemne, and cenſure ſuch as bring Gods judgements againſt the prophaners of the Lords day; They may perhaps better know with in themſelves, than they yet have expreſſed unto others. If any have failed in trueth of Story, or related examples not to purpoſe (or what if but common, and ordinary, yet true yet may examples be memorable, though common and ordinary; for God makes them ſo common, becauſe he would not have them forgotten) or that have put Cauſam, pro non Cauſa, they are left to anſwere for themſelves. For my part, I ſuppoſe, without feare of mens fore-mentioned heavie doome, that we may with lowly reverence, and with an holy awefullneſſe of divine Majeſty ſoberly obſerve his judgements: and for thoſe Reaſons.
Firſt, the Scriptures are full of examples of Gods judgements, to teach us to obſerve them now, as then they were: For whatſoever is written, is written for our learning, according to the nature of the things left us to read, and underſtand.
Secondly, Our Saviour Chriſt minded his Hearers of the deſtruction of the old world, of Sodome, and of Lots wife to make uſe thereof for their inſtruction.
Thirdly, Saint Paul mentioneth fore-paſt judgements, not 1. Cor. 10.to the Jewes among whom they happened, but to converted Gentiles, the Corinthians: He nameth the ſinnes, and then the puniſhments, and telleth them, that they were written for enſamples, and for our admonition, that we ſhould not doe as they did. If judgements paſt, ſerve for this uſe, are we not to make the ſame uſe of judgements preſent, which dayly happen among us? I doubt not but we may, and ought ſo to doe.
Fourthly, The holy Pſalmiſt layeth it down as a ſin, and threatneth deſtruction as a puniſhment, becauſe they regarded not, they did not conſider, nor underſtood, as the word Pſal. 2…. 5.ſignifieth, the works of the Lord, nor the operation of his hands; The like doth the Prophet Eſai in his time complain Eſay. 5. 12.of, they were given to fcaſtings and wine, and to the Pipe, and other muſicall inſtruments, but they regarded not the work of the Lord, neither Conſidered the operation of his hands, as many in our times, and eſpecially on the ſolemne We are taught to magnifie his worke, which men behold. Iob 36. 24. Pro. 21. 11.daies, ſet apart for Gods worſhip: At which times, if evills befall any of them, are wee ſlightly to paſſe them by? Should we not learne by other mens harmes to take out a leſſon for our ſelves? when the Scorner is puniſhed, the Simple is made wiſe, ſaith Salomon.
Fifthly, It is a duty, yea, a grace commended in the Godly, Eſa. 26. 9. 10.that they will learne righteouſnes, when they ſee the judgements of God in the earth: but it is cleane contrary to the wicked, they will not behold the Majeſty of the Lord, when he … …hem, and when they behold others puniſhed, yet they …ill not learne righteouſneſſe. Marke, how the Prophet here …dgeth them for wicked, who from judgement; on others, and from his favour towards themſelves, will not learne righteouſneſſe.
Sixthly, I have ſhewed that 800 yeeres ago, how the Reverend Prelates at the Synod in Paris, laid to heart the fearefull judgements which befell ſome, for the prophanation of the Lords day: Gualter, as you have heard, durſt averre boldly, confidently ſaying, that it was not to be doubted, that the prophanation of the Lords day, was not the leaſt cauſe of the evils, and calamities in thoſe times: Bellarmine durſt ſay as much. In the exhortation added to our Fast-Booke, is it not acknowledged, that the plague hapned (among other ſinnes) for the polluting, and not keeping holy the Lords day? Learned men from time to time have made Catalogues of ſuch judgements as have hapned upon this day. The Authour of the Practiſe of Pietie (a book thirty five times reprinted, allowed by authority, and dedicated to our Now Dread Soveraigne, when he was Duke of Yorke, and after when he was Prince of Wales) rehearſeth many judgements upon Sabbath-breakers, as he calleth them, and is bold in the Concluſion to affirme, that thoſe judgements which he mentioneth may be ſufficient unto them (whoſe hearts are not ſeared) how wrathfully God is diſpleaſed with them, who are wilfull prophaners of the Lords day.
What ſhall we ſay of all theſe Reverend Fathers aforetime, of our Reverend Prelates in their exhortation, of Learned Divines, aſwell Papiſts, as Proteſtants in their obſervation of judgments, and applying them for the breach of the Lords day, that herein they were ſtrangely preſumptuous, that their obſervation was raſh, vaine, and impious, and they in ſo doing deſerved to be cenſured for inſufferable arrogancy? now God forbid. I preſume, the ſpirit of wiſedome will not ſuffer any moderate minde to think it: nor ever did let any ſuch a condemning cenſure and deadly doome, paſſe the pen of any upon them for ſo doing. Nor indeed, was there cauſe, nor yet is, if the judgements be wiſely applied.
For is it not acknowledged by a learned Oppoſite, that in ſome caſes, it is lawfull to apply particular judgements to particular ſinnes of particular perſons? Then why not in this caſe, if the caſe be put right, to wit, for the prophanation of the day, and not hailed and drawn to other by-ends, and by-reſpects, not intended in the production of theſe judgements? For another learned Oppoſite ſaith thus, without all queſtion, (whether the obſervation of the Lords day ſtands by vertue of Gods immediate precept in the fourth Commandement, or otherwiſe: or onelyonly by Apoſtolicall, or Eccleſiaſticall Conſtitution) the prophanation of the day (marke the words) muſt needs bee a greivous ſinne, and powerfully-attractive of Divine vengeance, ſeeing it is acknowledged by all, that in the prophanation of that day, both Gods precept (as farre as it is morall in the fourth Commandement) is violated, and the authority (which God hath commanded all Chriſtians to obey) is contemned. If then the prophanation of the day be a greivous ſinne, and powerfully-attractive of Divine vengeance, when God layeth his hand upon the prophaners of the day, what letteth any ſober ſpirit to apply the judgement?
Gods wayes, are not our wayes, Eſa. 55. 8. ſaith one; true, not in his mercies, of which the Prophet there ſpeaketh; and yet we feare not to apply his mercies to our comfort, and to the comfort of others.
But the judgements of God are unſearchable, Rom. 11. 33. what judgements? ſuch judgements as we ſpeake of? The Apoſtle ſpeaketh not of the works of his juſtice for ſin, immediate, mediate, or caſuall, which happen in the ſight of men, and are ſo made manifeſt, and are not unſearchable. But the Apoſtle by judgements underſtandeth the hidden determinations of Gods meanes to bring about the manifeſtation of his juſtice, and mercy to this and that people, as to the Jews, and to the Gentiles; which made the Apoſtle to cry out, Oh the depth of the riches of the wiſedome, and knowledge of God, &c.
If the ſinne be manifeſt, and the puniſhment viſible, here is not an unſearchable judgement, nor ſuch, his way paſt finding out. Theſe two places alleadged, that of Eſay for judgements of mercies, and this of the Romanes miſ-underſtood, and miſ-applyed to our matter in hand, do not hinder the applying ſoberly Gods judgements when they fall out upon men, in their ſinfull courſes.
Our Saviour ſufficiently (will ſome ſay) taketh us off from this raſh attempt: 1. In the blind mans caſe, John 9. 2. In the fall of the tower of Siloam, and maſſacre committed on the Galileans: And 3. the whole booke of Job ſerves to ſhew the folly of vaine men.
Firſt, For the place of John 9. concerning the blinde man, there is no application of any judgement by the diſciples, they doe only ask him a queſtion, ſaying, Maſter, who did ſinne, this man or his parents? They knew not the cauſe, they only ſuppoſed, there might be ſome ſin, in the one, or in the other, why the man was borne blinde: Our Saviour anſwers them, and directeth their thoughts to an higher conſideration upon the occaſion of his healing: but he condemneth them not of any raſhneſſe as in ſome other caſes he did, when ſometimes they asked him a queſtion. This text taxeth not the ſober minded for obſerving ſinnes, and applying of judgements, when they happen.
Secondly, Concerning, Luke 13. 1, 2, 3, 4. it is to as little purpoſe: for here ſome tell Chriſt of that which befell the Galileans, and our Saviour himſelfe bringeth in the fall of the tower: but here is no mention of the peoples apprehending of any ſinne, for which they might apply to them the judgements: nor doth our Saviour finde fault with them for any ſuch conceit: but hee onelyonly maketh a ſuppoſition, if any thought them to bee the greateſt ſinners aboue all others that dwelt in thoſe places, they erred in ſo thinking, and taught them the right uſe thereof, to wit, to repent, leaſt they themſelves ſhould periſh: This Text is againſt ſuch as raſhly judge ſuch to be the greateſt ſinners, who periſh by either mediate, or caſuall judgements; but who doe ſo judge of thoſe whom God hath puniſhed for prophaning his day? for my part I know none of ſo preſumptuous a ſpirit: we ſpeak of the ſinne, wee apply the judgement, and deſire men to make the uſe thereof, which Chriſt doth here, to repent, that they may not likewiſe periſh; and this we have warrant to doe.
Thirdly, for the whole book of Job, which is ſaid to ſerve for this purpoſe, to ſhew the folly of vaine men, preſuming to particularize the foot-ſteps of the Lord, as if hee proceeded in juſtice according to our fancies. I anſwer, all might well have been ſpared in this matter, for it maketh nothing againſt the obſervation, and application of Gods judgements, againſt the prophanation of the Lords day. Job was a very holy man, his friends could not convince him of any open crime: and yet for the ſtrange manner of Gods afflicting him, they raſhly condemned him. They reaſoned from Gods hand upon him, to make him guiltie of foule offences, which they could not juſtly taxe him of, for which Elihu reproveth them: But we reaſon from the ſinne, the prophanation of the day, (which is acknowledged a grievous ſin) to the puniſhment, that God is offended, and therefore the ſin to be a avoided. In this, is neither folly, nor we vaine men, nor led by fancie, nor doe wee darken counſell by words without knowledge, for Iob 33. 2.which God reproved Job, not Elihu for finding fault with Job; for Elihu his reprehenſion of Job was ſound, and good, Iob 42. 3.againſt which Job made no reply.
Oh, but yet ſome may ſay, if it bee denyed, that either the evill inflicted is a judgement, or that it was for this (to wit, the prophaning of the Lords day) inflicted, wee are forthwith put to ſhame, and ſilence.
Sooner ſaid than proved: Can any deny the evill befallen to be a judgement? For the better underſtanding hereof we muſt know the word judgement to be taken, two wayes; Firſt, for the extraordinary vindicative Juſtice, the dreadfull revenging hand of God, in his wrathfull vengeance, plaguing ſome notorions wicked ones, as the Sodomites, Egyptians, Jehoram the ſon of Jehoſhaphat with a rotting diſeaſe incurable, ſo that he ſtank above ground, and the like; Secondly, for ordinary puniſhments, which may happen to any, ſo as the word judgement taken in 1 Cor. 11. 29. where the word tranſlated damnation is foreign, judicium, judgement: ſo alſo in 1 Pet. 4. 17. it is uſed for any kinde of puniſhment which God infflicts upon men for ſin: In this later ſenſe the evill befalling the Sabbath-breakers, is a judgement, and a due deſerved puniſhment, as the word is expounded by the learned in Gal. 5. 10. Shall not fire from heaven, thundering and lightning, by which ſome have been killed, be held a judgement? was not the fall of Paris-gardens Scaffold, which hurt and kild ſo many, a judgement? Theſe and other evils hapning, ſuch as be before mentioned, have been held to be judgements; and why any ſhould deny them to be ſo now, they give no reaſon, nor indeed, can they, if they take the word judgement aright, as in this caſe ſome Oppoſites doe; who affirme that irreligious contempt of Gods ordinances, appointed on this day, by the Church, and law of the Land, may pull down Gods judgements: yea, that if this day were changed into another, there would be as exemplarie judgments of God from heaven againſt this kinde of ungodlineſſe of men, as ever were in any ages upon the Lords day. It is no ſhame we ſee to call them judgements.
And we may without ſhame ſay that theſe evils befell them for prophaning the Lords day, and not keeping it holy. Our Church in the Homily, and in the fore-mentioned exhortation, the Fathers in that Synod, and learned men have averred as much, whoſe affirmation may be oppoſed to any private mans negation, if we had no reaſon to ſtrengthen the aſſertion. But is it not granted that the prophanation of the day is a grievous ſin? And doth not the fourth Commandement impoſe a morall dutie, which is to keep holy the day of reſt? The ſanctification of the day is impoſed upon us, and this are we preſſed to remember. Let the day be what it will, appointed by divine authoritie, as our Lords day is acknowledged to be, wee are to keep it holy. To keep the day ſet apart by a divine inſtitution, holy, is the maine ſubſtance of the fourth Commandement, and a morall dutie: And therefore the not keeping holy the Lords day, but polluting it, is a ſinne, againſt the fourth Commandement, and the breach of a morall dutie, and therefore for this did the evills befall thoſe, that prophaned the day.
But ſome will peradventure ſay, that it was the prophanation, and irreligious contempt of Gods ordinances appointed upon this day by our Church, and the lawes of …he land (ſinnes highly provoking Gods wrath) … brought ſuch evils upon them.
It may be ſo, for vaine and prophane enough are … perſons, with whom the Lord is diſpleaſed, who may adde one ſinne to another, to the prophaning of the day, an irreligious diſ-regard of holy duties, with diſ…bedience to Authoritie: but this ſinne maketh not the other to … no cauſe of the evills hapning to them, but ſerveth rather the more to aggravate the other ſinne, and ſo more ſpeedi…y to haſten their judgement.
And to this, ſome, it may be, will adde an other cauſe, to wit, the licentiouſneſſe of ſuch, as have bin puniſhed, ſwarving from thoſe dirrections & limitation preſcribed to them.
I will not deny this neither, for certaine it is, that almoſt all the inſtances which lately have beene given, are of thoſe which have runne out beyond their bounds in the Declaration: and no marvell for ſuch as care not for Gods Commandements, will eaſily tranſgreſſe the limits preſcribed by man▪ But yet here is no diſcord in the aſſignment of the cauſe of their puniſhment, the prophanation of the day: for in one and the ſame action, where God is diſ-obeyed, the Church diſ-regared, and authority neglected; and for all this together the parties puniſhed, yet the principall cauſe is the ſinne againſt God: as in this cauſe it is cleare enough.
Nevertheleſſe, ſome cannot peradventure be ſatisfied with all this, that it is lawfull to apply theſe judgements to particular perſons, except certaine rules be obſerved herein, ſuch as themſelves lay downe for guidance in the ſame. Theſe rules I will write downe, and then give anſwer to them as I may. The rules which I finde laid downe for this purpoſe are theſe following.
1 Rule.
We muſt have either extraordinary revelation of the puniſhments for the ſinne, of which now there is no expectation in the wiſe: or immediately by the word wee muſt find thoſe particular ſins threatned with thoſe particular judgements, which we ſee to be executed upon them.
Sometime we finde in Scripture particular judgements threatned for ſome particular ſinnes, which ſome have committed, and beene puniſhed for. But there be above a thouſand ſinnes mentioned in Scripture, and five hundred of them without any particular threatning added. This rule is not alwayes obſervable. Wee ſee ſeverall kindes of puniſhments inflicted for ſome particular ſinnes, which were not threatned before, to light upon the offenders. Uzziah for attempting to offer incenſe, was ſmitten with an incuble Leproſie: Nadab and Abihu were burnt with fire from heaven for their ſinne: Ananias and Saphira for their lying to the Holy Ghoſt kild immediately in the place: Jeroboams arme withered for ſtretching it out againſt the Prophet: Amaziah for ſilencing a Prophet, given over to ſeck his owne overthrow: Judas for betraying Chriſt left to be his owne executioner: Herod eaten with wormes for his finne, yet none of theſe particular judgements were threatned for theſe particular ſinnes.
What therefore though we have no threatning that God would puniſh prophaneſſe on this day with ſuch particular judgements as have befallen them; muſt we not think thoſe evills to have happened to them for that ſinne? A ſinne deſerves puniſhment, but what way and how God will puniſh, that hee reſerves to himſelfe, and ſeldome hath revealed it, though ſometimes as we ſee by Nathan to David, 2 Sam. 12. 11, 12. and by Moſes to the Iſraelites, againſt Korah and his company, Numb. 16. 30.
2 Rule.
That which we ſuppoſe to be puniſhed, muſt bee truly, and indeed a ſinne, and not a point diſputable, but recreations on the Lords day, whether lawfull, or unlawfull, are diſputable: and therefore without unſufferable arrogancy we cannot apply the evils happening as judgements for ſin.
No truth is ſo cleare, but by agitation, ſiding, and exerciſe of wit, may become diſputable. This might bee ſhewed in many things evident enough, till they come into queſtion. The morality of the fourth Commandement was heretofore very manifeſt, and the keeping holy the Sabbath day was of the morality, and the not-keeping holy the Sabbath day, but polluting it, was a ſinne. The Lord in the old Teſtament threatned to puniſh, and did ſeverely puniſh the breach of that Law; and the ſame ſinne hee yet puniſheth in ſome, though not in all that prophane the Lords day, obſerved of us Chriſtians, as our Chriſtian Sabbath, as hath been proved.
If theſe judgements come not for the prophanation of the day, (as before I ſhewed it hath been acknowledged) wherefore hath God ſo long, and ſo often laid his hand on many? If God be not provoked to anger, hee will doe us no hurt. Ier. 25. 6. Hee doth not willingly afflict nor greive us. Lam. 3. 33. Therefore when hee doth hurt, and afflict theſe vaine, looſe, and licentious ſort of perſons on this day, what ſinne (for they doe ſinne) evidenced by Gods hand againſt them, what ſinne, I ſay, may wee ſuppoſe it to bee, but their prophaneſſe? and if the caſe bee ſo doubtfull as ſome would make it, yet whether is it not better to make this uſe of theſe judgements, to ſanctify the day with due reverence, rather than in doubtfull caſe to take our pleaſurable liberty? for the rule is good, Quod dubitas, ne feceris, for ſo we are ſure not to ſinne.
3 Rule.
That we find it by obſervation to have ever been, and continually, or for the moſt part ſo.
What ſinne is there that may agree with this rule, that hath ever, and continually, or for the moſt part ſome judgement to ſet it out by, and by which it may be diſcovered? For as an Oppoſite in this our caſe, ſaith, are there not thouſands (more is the pitty) that prophane the Lords day in greater meaſure, than any of thoſe in whom inſtances have been made, which never felt any exemplary evill? So may I ſay of many other ſinnes, and ſinfull men wallowing in their filthineſſe; where finde we that ever and continually, or for the moſt part, that vengeance ſuffers not a murtherer to live? Have not many lived, and do not many live guilty of bloud? hath ever, and continually, and for the moſt part, the drunkard, the glutton, the adulterer, the cruell extortioner, and the like wicked ones, been made exemplary by judgements upon them, that any ſhould expect ever, continually, or for the moſt part, judgements upon Sabbath breakers?
But it is a pretty cunning for men to deviſe rules out of their owne braines, and lay them downe as Maximes to try their Adverſaries tenents by, and to reject them as not ſound, becauſe they agree not to their crooked rule.
Yet concerning the matter in hand let me ſay thus much, the ſo frequent accidents as ſome call them in ſo great variety, and happening ſo thick together in many places, may worke amazement, and do anſwere better to the rule, than what other ſinne with following judgements upon the offenders may be produced: It is ſaid, (and but ſaid,) that ſuch accidents fall out as frequently upon other dayes: Let them that ſo ſay be pleaſed to take the paines to obſerve, and gather a Catalogue, and preſent them to the view of the world to give ſatisfaction.
4. Rule.
When the ſinner is taken in the very manner, the Lords hand may be obſerved therein, the ſinne co-operating with the judgement, either naturally, or morally.
When the ſinne, and the judgement meet together, it is very certain, that the judgement then points out the ſin, which is at that time committed, to be the cauſe of that puniſhment. Whilſt Ʋzzah was laying his hand upon the Arke, he was ſtruck dead, therefore the touching of the Arke, was the cauſe of the judgement: Nadab and Abihu offered ſtrange fire, and whileſt they were offering, fire from heaven Num. 10. 1. 2.light upon them, therefore the offering ſtrange fire was the cauſe why this fire from above was ſent down upon them. Plagues fell upon the Philiſtimes whilſt they deteined 1. Sam. 5.the Ark therefore the withholding the Ark was the ſin which made God ſo to plague them, and was not a Chance. Jehoſhaphat joyned himſelfe with Ahaziah to make ſhips to go to Ophir for gold, but were broken at Ezion-Geber, which 1. Kin. 22. 48. 49caſuall croſſe befell him for that ſin as appeareth by the uſe Jehoſhaphat made of it afterwards, for he made not a tuſh of it but refuſed to joyne any more with Ahaziahs ſervants: the Prophet alſo applyed that caſuall puniſhment to that ſin. The Holy Prophet did not lightly reckon of ſuch a hand of God, but was taught by the Lord to obſerve it, and to apply 2. Chr. 20. 37.it to the particular ſinne. Many other inſtances might be brought to confirme this trueth if need were out of the Scriptures. Therefore this being a rule certaine, then the hand of God may be obſerved againſt our Sabbath-breakers; for their prophanations did co-operate to the hurt of many, and to the death of ſome: They were puniſhed in their actes and deedes doing. It is not the queſtioning to make the matter doubtfull, that can overthrow the rule laid, nor ſickneſſe, nor death happening when any are about a good thing; for the good thing, co-operateth not with the ſickneſſe, nor with the death following: preaching and praying procure not hurts, nor evils, and therefore cannot be produced fitly for this caſe, to take the ſober minde off from obſerving Gods puniſhments upon ſuch as we ſpeak of in this diſcourſe.
It is a truth undeniable, that the true eſtimation of things dependes not upon the events or accidents following it: for where the acts be apparantly good, the ill events and accidents concurring, cannot make the good to become evill, nor to be ſo judged in any wiſe mans underſtanding, nor the party afflicted to be judged ill of, in his good act, by men charitably-minded. But on the contrary, if evill events, and ill accidents meet with ill deedes, there the offenders may without the breach of Charitie, be judged to bee juſtly puniſhed. And I ſuppoſe that evill events and ill accidents, happening very often where acts be done which be ill, in great probability, may probably witneſſe Gods diſpleaſure againſt ſuch as ſo doe evill without prophanely making the Lord to beare falſe witnſſe with us in ſuch a caſe.
5.
For the rule of retaliation, it is not applyable to our purpoſe, and therefore I paſſe it by, as neither furthering, nor hindring the cauſe in hand. Though upon the Lords day God may proceed againſt prophane men by retaliation, as for inſtance known to my ſelfe to be a truth: A lewd fellow tall and ſtrong, in a Market Town upon a Lords day drinking in an Ale-houſe with his fellow, they fell out about ſprink…ing of the Cup with an Orenge-pill, and were ſo in…aged, as this bigge fellow wounded the other deadly, whereupon he fled into the Low-Countries; a yeere after the ſelfe ſame day twelve-month on the Lords day, in the ſame Town returned he home; as ſoone as he was come, one skilfull in fencing (but a little fellow) would goe and drink with him, and in drinking, they two quarrelled about the ſprinkling of the Cup with an Orenge-pill, who could doe it beſt; but when the little fellow ſtood upon his skill, the other ſaid, that if hee durſt ſay he could ſprinkle it either better, or as well as hee, hee he would fight with him, the other apt enough thereto they agreed, fourthwith into the field they went taking their ſwords; the little fellow after a few bouts, ranne the other quit thorough, who being tall, cloſed with him, and ſtuck his ſword in the little fellowes back, and broke it, whilſt the ſword was in his owne body, and then fell down and dyed in the place, the other went back into the Town, but dyed alſo that day.
6 Rule.
The conſcience of the ſinner is many times a good directer to point out to us that curſed thing: If ſo, then what ſhall we ſay in this caſe? for divers Prophaners of the Lords day, have upon their hurts felt withall the accuſation of conſcience, and acknowledged, that thoſe harmes befell them for doing ſuch things as they did on the Lords day. Some dying bewailed their ſinnes, others living made good uſe thereof, and herein reformed themſelves, of which examples may bee brought to make this good.
From all this which hath been delivered, it may appeare I hope that it is not raſh preſumption, nor any vaine, and prophane obſervation, to take notice with reverence of the immediate, the mediate, and caſuall judgements which happen upon the Lords day, for the better ſtirring of us up to the ſanctification of the whole day, with readineſſe of will, to the honour of our Lord Jeſus, ſo it be without ſuperſtition, and hypocriſie; which ſuch as underſtandingly know to obſerve the day aright, are farre from both in their intention and practice.