A Discourse of the Judgments of God, Chapter 20
CHAP. XX. The Reduction of the whole to a Concluſion.
SEeing all things of general importance, do moſt liberally allow themſelves to particulars, and enrich them with their abundance; every thing we have aſſerted of Judgments, is to be meaſured out in due proportions to this, and that Age: and ours preſent hath a peculiar Right, becauſe the Judgments of God have made a remarkable reſidence upon it, and theſe years laſt paſt been ſigned with unuſual prints of his Hand.
I doubt not there is prophane wit enough in the world to refuſe with ſcorn whatever ſhall be offered by addreſſes much more potent then this; eſpecially encouraged by any ſmoother motion of affairs, or a peace, the very name of which is laden with the hopes of proſperity.
It is alſo moſt true, that whoever in general ſets his heart to ſeek and find out all the Works of God in the world, while he ballances times and ſeaſons, and weighs out proſperity and adverſity, ſhall find much more then he can comprehend; for the paths of God turn aſide ſuddenly from humane thoughts, and divinations, that a man is ſtill put upon new inquiries, even then when he imagines he hath found. Solomon obſerved, there are that ſee not ſleep day or night, but labour to ſeek out the Work of God under the Sun, yet they cannot find it; yea further, though a wiſe man think to know it, yet ſhall he not be able to find it.
Notwithſtanding this, we are to mind the times, and the ſigns of them, every thing being beautiful in its ſeaſon, and having a fitneſs in its own place: ſo that there ariſe from it ſuch Phaſes or Characters, which like the Sun▪ and Moon, and Stars, are for ſigns and ſeaſons: and in this ſenſe to diſtinguiſh days and years; from whence by the guidance of the Spirit of God, we may diſcern both time and Judgment, if we are thoſe that fear before him; while wicked and ungodly men, like fiſhes and birds, are caught and ſnared in an evil time, when it falleth ſuddenly upon them. Moreover he that obſerves the Government of the world, ſhall perceive, as we have already obſerved, that there is an uſual clemency by which God either lays not on his hand when there are great corruptions, or takes it off, and quiets times: and yet no general repentances or amendments, or but very Ceremonial ſhews of them. This Jonah pleaded, as the reaſon of his diſobedience in not publiſhing the expreſs Revelation of Ninevehs ruine. I know that thou art a Gracious God, and merciful, ſlow to anger, and of great kindneſs, and repenteſt thee of the evil. How incertain then muſt their conjectures of Gods puniſhments be, that have no ſuch denunciations to publiſh?
Yet ſtill upon the grand Principles of the Doctrine of Judgments, we have great cauſe to apprehend the condition of this Nation.
For firſt, acknowledging the evils we have felt to be from God; and that we muſt aſcribe them to him, as to the Author; we muſt alſo conclude he hath inflicted them upon us with higheſt reaſon and deſign; ſeeing he can do nothing, but according to that will, which hath an infinite Counſel, more intimate to it then the faculties of reaſon and will to mans Soul; and the reſults of which never cleave aſunder, as ours do, into thoſe of an underſtanding rightly guided, and thoſe other of an underſtanding darkned with paſſion, and predominated by inordinate appetite.
Now none of the Reaſons of Judgment we have given are perfected, but in Reformation, or ſome conſiſtency of Judgment, that remains as a monument of it ſo abſolute, that it hath no further occaſion of moving it ſelf; the triumphs of it glorying over all, except ſuch remnants as reſemble the poor people left of the Jews after the Captivation of every thing great into Babylon.
The firſt end is Reformation, without which the ſnare that is laid ſhall not be taken up, becauſe nothing is taken by it.
How little Reformation we can pretend to, we are all ſufficient witneſſes againſt our ſelves, and may be judged out of our own mouths. For as the great complaints of humane Nature againſt it ſelf argue it all in a lapſe; ſo the general out-cryes of the ſeveral parties of a Nation againſt one another, and all againſt the whole, concerning the inefficacy of Judgments, are ſtrong arguments we are unreformed; there being ſuch a Criterion of theſe things in the Civil, as there is of the natural body within it ſelf touching its ſtate.
How many of the marks of danger muſt we needs ſee upon our ſelves, in regard of the evils Judgments have branded us with, and made them the ſigns of our times: Theſe three laſt years have ſtood loaden with ſo many Judgments, raiſed like Pyramids upon them.
That of a Plague began the account, wherein the mouth of the Grave opened ſo wide, as if it would have drawn down all the living. This Hell (as that in the Prophet) in larged it ſelf without meaſure, that the multitude might deſcend into it. Death upon the pale Horſe conteſted for Empire, and Mortality, like a Cloud, ſpread it ſelf ſo wide, that it ſhaded life it ſelf. This hath ever been accounted a Judgment of the firſt three, an unqueſtionable meſſenger of the diſpleaſure of Heaven: the entrance into the Grave by it being not only moſt dreadful for the voraciouſneſs of it, but moſt abhorred to humane Nature, for the poyſon of that exhalation that annoys the Vaults, and defiles the duſt of Death beyond its ordinary loathſomneſs.
In the ſecond of theſe years, God calls to contend by Fire, and it devours as it were the great Deep: This is the uſual Emblem of the ſevereſt Acts of God; it is the laſt of Judgments upon the world, to which it is reſerved. Scripture oft makes uſe of a Deluge to ſignifie deſtruction by it, God having already uſed it to ſo great a deſolation of all things: Yet is it leſs expreſſive of his utmoſt indignation, ſeeing he renewed the ſtate of Earth after it; which is finally deſtroyed by Fire, and that never quenched is the deſcription of eternal wrath.
With theſe two run parallel a Naval War, which divine Providence uſes as a State-conſumption, that is ever inſinuating a ſilent and inſenſible Fate, beſides thoſe noiſes and ſlaughters; into which it ever and anon ruſhes out, that it may give more publick Allarms of death.
This the laſt year approaches us, like a dying hour, or a laſt gaſp, ſhewing as it were the common Grave of our Glory, Riches, and Liberty, and caſt a blackeſt cloud upon the time on which it fell, and dwelt with as great a horrour on it, as any of the former.
All theſe made up to the very head and top of the Nation, where they fixed themſelves, as if they had that Commiſſion to fight neither with ſmall or great, but the Metropolis; whither by degrees ruines have at other times contended, and at laſt made their reſt: But theſe like Apoplectick diſeaſes ſurprized the Turret of Nature at the firſt, and deſcended with ſtupefaction upon the whole: And though ſo much hath been ſtill preſerved by that Goodneſs which delights not in immediate ruines, as ſerves to adminiſter ſpirits to the body; yet all theſe are threats of what would immediately enſue, if there were a total oppreſſion of that Magazin of life; every offer at which is much more dangerous then heavier down-falls upon leſs noble parts, and ſpeak ſevereſt intentions of that diſpleaſure that cut us ſo deep in that head or one neck.
Laſtly, if we ſhould appeal to the Prognoſticks of the moſt ſober Breaſts upon the preſent Scheme of our condition, would they not be very trembling? ſeeing beſides the incertainty what a day may bring forth, we look more like a people reprieved, then reſtored and ſetled.
Yet greater Symptoms of danger are thoſe our ſins diſcover upon us, and theſe not ſoftned or mitigated with thoſe things, that may ſtay off the blow ſo much as from our own days.
If then we can neither deny thoſe ſeveral appearances of Judgment, nor ſay, that God doth any thing without deſign, nor plead our own Reformation, how can we but expect the ſucceſſions of Judgment, till there be ſome evident determination of things by them, which yet may be hid and concealed in a preſent Truce: under the favour of which our affairs may eſſay a motion back to their reſt, and that boſom of peace, which when it is firm, opens to receive all publick and private Intereſts into it ſelf, that there they may be cheriſhed after a long languor.
It is ſufficiently known; Judgments may intermit, and ſuſpend themſelves though they intend their own retrieve, as a ſnare is taken up that hath taken nothing, that it may be more conveniently placed, and at a better time: Or as a Diſcourſe that hath ſeveral full points, and yet begins afreſh, till the whole be compleated; or like the Cockatrice ſpringing from the root of the Serpent, that ſeemed dead. For the Judgments of God take their own leaſure, and diſcover themſelves at ſuch diſtances of time as ſeem meet to them, ſporting as it were with humane affairs, yet always including thoſe benigne and ſerious morals of patience leading to repentance.
Yea Interpoſals of mercy may have place, when deſtruction ſhall yet be the laſt act. Thus Iſrael delivered from Egypt, was in that Generation deſtroyed in the Wilderneſs. Hoſeahs Prophecy of the final Captivity of the ten Tribes, took its beginning under the Reign of Jeroboam the Second, wherein that Kingdom was in a hopeful poſture.
We our ſelves have ſeen the ſtate of our Nation, triumphing back to its own Center, where alone it could be ſuppoſed to ſtay, and fix after ſo long, and uneaſie an Anarchy; and yet how ſoon have we ſeen it trembling upon that very Center, and full of new perplexity?
If mercies then leave us inſecured, what will any of the vain confidences and good hopes of men avail, which we ſee in no caſe can ward from evil, but as refuges of lyes ſurrender themſelves, and the perſons intruſted to them to that overflowing ſcourge, that paſſes along and ſweeps before it; for things of reality, and grounded upon certain cauſes, keep their way, and maintain their greatneſs, never conſidering whether they are believed, and looked for before-hand or not.
But which way ſoever it ſhall pleaſe the great Ruler of all things to command our affairs, or what hand ſoever he ſhall guide them with, either of mercy or Judgment; we have great reaſon with attent conſideration, to behold either his ſeverity or his goodneſs, ſo as to move us home to him: If it ſhould be unexpected and undeſerved goodneſs, that like a melior natura ballances and diſpoſes thoſe ſeeds of Boute-feumotions rolling in our bowels, that out of them may ariſe a happy Univerſe, which elſe would in their contracts deſtroy each other, and expoſe all to flames; yet this goodneſs is to be feared, that we may continue in it. For no Nation is the root that bears mercy; it will be mercy though we periſh: But it is mercy bears up all humane condition, which hangs like a ball in the air, ſupported by infinite kindneſs.
It is the great miracle we are preſerved, not that we are in diſtreſs, being ſo apt to danger, that we are cruſhed before the moth; ſo worthleſs, that we periſh by multitudes without any regarding it: Laſtly, ſo guilty, that all Creatures in Heaven and Earth give their applauſe to divine Judgments upon us; which are unwilling to proceed, till the ſtone cry out of the wall, and the beam out of the timber anſwer it; that is, till the moſt inſenſible things are ready to joyn with, and even provoke them up.
If then mercy carries all our happineſs, what reaſon have we to revere it?
Nor is mercy leſs wiſe and holy, of ſmaller counſel and intention, then Judgment. In God it is not a ſoftneſs of Nature, or indulgence to ſin; it is not reſembled by the tenderneſs of a weak, but of a ſevere and wiſe man: and therefore is not to be trifled with.
It is true indeed, the womb of mercy is infinitely pregnant; if it were not hindered by our ſins, it would be to thouſands; if it made up its circle, and were not interrupted in its courſe, it would be from everlaſting to everlaſting: but then the hearts of men muſt be ſuppled, and oyl'd, ſweetned, and purified by it; the reaſons of it muſt be purſued, that it may not be abuſed: for it delivers at laſt into the hand of vengeance, when it is neglected and diſobeyed; it accompliſhes dreadful ends upon thoſe that deſpiſe it, giving them opportunity to treaſure up wrath againſt the day of wrath; and thoſe that hate its counſels, are repaid even to the third and fourth Generation, in the days wherein the righteous Judgments of God reveal themſelves.
Seeing then that the ends of all Gods diſpoſes are, that the world may partake his Holineſs; if he uſes the ſoft arguments of favour towards us after thoſe of diſpleaſure, is it not a ſin of the greateſt aggravation to contemn the riches of his goodneſs? For it either argues this kind of Atheiſm, that men take all the good they receive for the courſe of Nature, and kinder conſpiration of contingencies, and ſo regard not the work of Gods hand; and theſe God deſtroys, and will not build up: or elſe, which is a greater Atheiſm, it is, as if we ſhould ſay, we are delivered to do all theſe abominations.
To ſin againſt mercy, ſhews an exceeding obduracy of men in ſin, that nothing will take them off; for mercy is the proper argument (the cords) of a man; he kicks againſt bowels that offends it; it ſhews the greateſt ſenſuality, that men turn all that way, as the Iſraelites gave thoſe good things to their Idols, which they received from God. In ſuch a caſe nothing remains, but that God vindicate himſelf by Judgments.
Theſe things I have ſubjoyned concerning mercy to a Diſcourſe of Judgments, with a proſpect upon the hopes of a more proſperous condition, and in meditation of that of Ezra, After all this is come upon us for our evil deeds and great treſpaſſes: Seeing that thou, O our God, haſt puniſhed us leſs then our iniquities deſerve, and given us a breathing, ſhould we go on to break thy Commandements, and to continue our ſtrict alliances with former abominations? Wouldſt thou not be angry with us till thou hadſt conſumed us? ſo that there ſhould be no remnant, or eſcaping.
But alas! ſeeing one ſinner deſtroys much good, and we ſee them with their ſins by multitudes thronging into the broad light, while in publick appearance we have very little of the preſervations againſt Judgments, or the uſual reaſons of their ſuſpenſions, how can we but fear our clouds ſhould return after the rain, till we are puniſhed to ſeven times more?
Yet becauſe there are better hopes, though retired into the ſecret cloſets and corners, we may not deſpair a preſervation from utter ruine through that Myſtery of Providence, to be obſerved in the Government of the world; whereby God without that deſolation, by which States are daſhed in pieces like a Potters veſſel, redeems their converts with the Righteouſneſs and Judgment he executes, purges away their droſs and Tin by the ſpirit of burning, exciting the fire to a juſt intention to ſuch an end, purifies them ſeven times in the ſeven-fold puniſhment, and then reinſtates them in Glory, and over that Glory creates a defence.
Let us now hear the concluſion of the whole matter, which is, That God hath not only a time to judge every work of every ſingle perſon, but he hath appointed ſeaſons now to judge whole Nations, not ſo properly capable of that future Judgment. This falls out at certain periods ordained by him, according to the ſtrict meaſure of time (even to half an hour) which doth not only bring forth Events deſigned to it, but even exacts, and calls for them.
It is then the whole Duty and Intereſt of Nations to fear before him, to keep his Commandements, and advance his Glory and Truth, by not contending with, but obeying it.
This concluſion is ſo indented with the mind, that it more cloſely twines with it, then that circuit of reaſon uſed to demonſtrate it, and more ſpeedily riſes up out of the confeſſion of the Soul, then thoſe Engines that are fit to raiſe it can be applyed. So that of making many Books or long Diſcourſes there is no end: Yet becauſe the mind reſting upon its own concluſion, and inlarging alſo upon the whole circle of truth about it, ſtands both better to view, and with more benefit collects practical inference from it; it is good to take the advantage of what may be ſubſervient hereunto.
FINIS.
End of the text · Thomas Beverley, A Discourse of the Judgments of God (1668)