A Discourse of the Judgments of God, To the reader – Errata
The General Addreſs.
THere is a Spirit in Man, that within the Sphere wherein he moves, is very curious and inquiſitive to underſtand, how things are carried, and what is done, or falls out in the world; and when he obſerves any thing new or great, his Inquiries ſtay not in the things themſelves, but rifle them for the cauſes and ſprings of them.
This men do agreeably to their Elevation and Compaſs, even from thoſe that reſide in the higher and vaſter Orbs of Government, down to thoſe that are circumſcribed within the narrowneſſes of meaner conditions: who yet not only ſtretch themſelves round their own little circles, but aſcend as high, and run out as far as they can into what is above and beyond them.
Who of any largeneſs of mind, would have the great Revolutions in any part of the world concealed from him? Men of a very common ſize of Soul are acquainted with the motions of their own Nation; and they who are crowded up in the leaſt room of Ʋnderſtanding, comprehend the things of their neighbourhood, and the Periodical changes of the State they live under.
Herein wiſe men caſt themſelves backward upon former times, and deſire a knowledge from Hiſtory, much elder then themſelves, praedate their lives to the oldeſt moments, by their reſearches what was done in them, their Judgment upon, and affectionate Sympathies therewith. Again they throw themſelves forward upon Futurity by all ways of Divination poſſible; but how much more do they ſettle upon their own Center of Time; and in that, the freſh and new emergencies challenge their moſt converſable thoughts: wherein they reſt not in the bare Events, but are earneſt to know the bottom and reaſon of them; and to ſound their Original as far as they can; and this every one doth according to the innate ſagacity or improved obſervation he hath attained.
Thus that natural examinativeneſs of man pierces every way to its utmoſt poſſibility.
Now all this ſo far, as ingraffed ſenſe of a God, or the Diſcipline of Religion, hath its effect upon the Soul, turns it ſelf to God, to obſerve the daily occurrents of his Providence, and the Magnificencies of his Power, either in mercy or wrath; and comparing one thing with another, makes a Character of the times, according to thoſe ſigns imprinted upon them by the Divine Hand.
Where this is not done, it is a negligence ſo ſupine, and contemptful of God, that our Saviour rebukes it from the moſt ordinary marks of humane attention, which is often more bold and prying then becomes it; and yet diſſembles and pretends a modeſty, when it is called to underſtand God and his doings.
He then that hath not viewed the bulk or extern preſence of the late Judgments of God upon England, muſt either be an utter ſtranger to it, or to whatever is called Man.
He that hath not particularly, and with an inquiſitiveneſs agreeable to the ſearches of mans Soul, made a rational inſpection into them, hath not aſpired to the more Heroick efforts of a Soul.
Laſtly, he that hath not aſcribed them to God, and conſidered his intentions, and the reformation comporting therewith, hath not anſwered the obligations of a conſcience, that in all things reveres a Deity; much leſs behaved himſelf as one placed in the higheſt Claſs of Religion, I mean that moſt excellent one of Chriſtianity.
This following Diſcourſe preſumes to no more, then to give occaſion to theſe native exerciſes of men, concerning the Judgments of God in General, and then to incline them upon the particulars ſo freſh upon us.
Firſt, to bring to their view thoſe ſo notable Events of the late years, that they may know of them, whether they are things of every day; which beſides the common work hath upon ſome parts of it theſe huge Balls fixed, beſides the natural curling of …s waves, the ſwelling of ſuch …ntainous Billows.
That they were very portentous, the very amazed concernedneſs of all ſorts of men about them demonſtrated; and after-Hiſtory will in recounting them, take that ſtate to it ſelf, which it aſſumes in relation of greater things.
2. To propoſe to their Reaſon, whether they are not moſt juſtly owned to him that made and governs the world; and whether there is not as great reaſon to acknowledge the one to him, as the other.
Laſtly, to adviſe with their Conſcience, whether if Judgments of God, they are not the moſt perſwaſive Interceſſors of Repentance and Amendment of life to this whole Nation: ſeeing the reaſons why ſo gracious a Power puniſhes, are ſins; and if theſe continue, the executions of Judgment muſt riſe higher, till they ſwell into deſtruction, or eternal wrath: except he that is the Author of them were ſuſpected of weakneſs of Counſel, to do ſo great things to no purpoſe, or want of power to furniſh him with means to purſue his end.
Which conſideration, if lively applied, would be moſt conſtraining of our humbleſt and moſt penitent ſupplications and returns to God; both out of love to him, who having ſo great a reach over us, would make us better, and not deſtroy us, and out of love to our ſelves, that we may not by further provoking him, even neceſſitate him to our ruine.
For though we cannot abat… that bleſſed Being ſo far, as to impute to him the paſſions and diſcompoſures of anger; but remove from him the trouble and diſquiet that enter into Humane Indignations: yet we cannot ſo much diminiſh from his own expreſſions of his wrath, but to believe the effects of it much more real, then thoſe of created diſpleaſures, how many wiſdoms and methods ſoever they run through.
And though we own him above, and without extern cauſe; yet we muſt acknowledge according to the determinations he hath made, he doth with the higheſt freedoms of his own will, and a tranquillity infinitely agreeing with his eternally happy condition, execute puniſhments upon ſinners according to his Laws: even as a juſt Prince ſuffers procedures of Juſtice againſt Offenders without any diſturbance or paſſion upon himſelf; more, then that he delights not in the miſery of his Subjects, but cannot becauſe of that, bend Righteouſneſs from its own exaltneſs; though he is ſtill ready to moderate it by pardons upon becoming reaſons: Even as there are in God the relentings of his infinite Goodneſs at the ſorrows and contri…ions of humbled ſinners.
Now in theſe conſiderations lye the great obligations of Repentance, and invitations to it, exciting the moſt powerful Principles of ſelf-preſervation, and more ingenuous affection in mans Soul, and apprehending the moſt advantagious handles of it, Love and Fear.
Such an Appeal then, as this to men, to uſe their own ſentiments in things of ſo clear an importance, ought to be made to every one, but with more particular addreſs to the Heroes of the Nation, whoſe Ʋnderſtanding and Virtue amplified with the Advantages of Government and Condition, ſet them upon the higher riſings of the world, and give them the freeſt proſpect upon all things; from whence they diſcover not only ſecondary expedients of the Common Peace and Weal, but alſo if theſe are governed by piety, they will find thoſe primer ones, the worthier Policies of conciliating the Divine Favour.
Such as do this, extend themſelves beyond Demeſtick Bleſſings, and become the Publick Good; who having an Intereſt and Example to ſpread, and Influences to derive, conſecrate them to God, and the good ſtate of a Nation with him; that as their opportunities of knowledge are moſt open, their Intereſts wideſt, and their ſenſes of evil quickeſt; ſo their endeavours againſt that ſin which ruines Kingdoms, and for that piety that exalts them, is moſt earneſt.
When perſwaſions of Reformation find freeſt entertainment with thoſe who have moſt power to promote it, and Princes are not only Philoſophers, but Divines, publiſhing Repentance and Amendment of life, by thoſe Soveraign Documents, the face of their Authority and Example ſhining upon Holineſs; how orderly doth this Reformation deſcend from the Superior Regions? without that tumult and ſuſpition of Deſign that uſually accompanies Popular Attempts therein; and with greateſt Honour: For ſuch being nearer God, the Original of all, we accept from them recommendations of goodneſs, as Acts of Bounty with thankfulneſs; but not without diſdain and regret from them below us: There being ever an exprobration in that inverſion of Order and Nature, when we receive the light or dew of Heaven from beneath, that ſhould come down from above to us.
It muſt needs be a Rebuke from Heaven upon the upper world, when in the ſilence of Religion, Judgment, and Equity there, God opens the vulgar mouths to call for them; and yet if theſe ſhould hold their peace, there is ſo great a conſtraint for the want, that even the ſtones would cry out.
The Reaſon that forſakes men, tranſmigrates as it were into inſenſible things: Ʋniverſal Wiſdom having ſo contrived, that as the neglect goes down lower and lower; things loweſt ſhould be moved to convince them above, till the nethermoſt foundations of the Earth are ſtirred to reprove diſobedient man, though at the other higher end of it.
When the Seats of Dignity are empty (that is) not filled with good Government, who is not ready to preſs into them? and when the Prophets Chairs are unfurniſhed by perſons of graver inveſtiture, naked Sauls crowd into them; as they ſay, Nature ſwells out of its place to prevent vacuity.
Or rather the plenitude of wiſdom, that flows from God the Fountain, is ſo immenſe, that being excluded its proper place, as a full ſtream forced out of its own Channel, it burſts into another, or overflows all; or like the Apoſtles Doctrine, which driven from the Jews, expatiated upon the Gentiles.
But theſe extravaſations are ever in themſelves dangerous, if not deadly; this Wiſdom never ſhewing it ſelf out of the reſidences it hath choſen, as fitteſt for it, but in wrath; when it ſpeaks by men of lower rank, what it would do by Superiors; or by the Creatures, what men ſhould underſtand themſelves: It is in Judgment to forbid their madneſs.
May it then be the Happineſs of our Times and Nation, to be reſcued from the further purſuits of the Divine diſpleaſure, by the mediation of perſonages of place, and lawful ſuffrages, that have not taken their Honour to themſelves, or by the Indignation of God thruſt into it.
To whom to preſent theſe two Generals of Reformation, that are not of any private Interpretation, or Opinion, but of the ſenſe of all ſober underſtanding, will not be accounted preſumption, though they know, and do the things already.
1. An efficacious Interpoſal againſt Licentiouſneſs of Practices, which grows ſpeedily to a height; when thoſe, whoſe honour and grav… forbids them to ſtoop to thoſe m…neſſes of vice, which others fall down to, have not yet that zeal againſt it, but either draw too nigh the Circus or Ring of the Diſorders, beholding them with pleaſure, or entertain the Actors of them with familiarity: Any of which give a boldneſs to wickedneſs, that ſoon eſpies its own advantages, and grows inſolent upon them, ready not only to riſe with violence againſt common oppoſition, but to diſmount Authority it ſelf; which hath no greater ſecurity then its own virtue enſtamped upon thoſe under it.
Solomons advice not to be over-much wicked, hath not only equal, but larger place upon States then upon perſons; for beſides, that Juſtice makes more haſte to puniſh a Combination in evil, the f… of contrary paſſions and luſts … ſo outragious, that they violate all things in their mutual encounters; and the inundation grows ſo ſtrong through the meeting of ſo great a Body of Evil, that the deſtructive force runs into ſuddenner confuſions, and is more impatient of thoſe abatements, a ſingle wickedneſs muſt admit; and ſo more leiſurely brings forth death.
There are poſſibly few Inſtances of any ſuch, who have been the notorious Debauches of their time, but have been exemplary for the Fate attending them, except prevented by ſudden returns to a ſober mind: but not any of an extreamly corrupted Age, but unhappineſs, if not ruine, have trodden along with it.
But could it be, that a ſtream of wickedneſs had run like Oyl, ſmooth and untroubled; yet doth that time wherein it ſo ran, look black to Poſterity; not Chance, but ſome unchangeable Law giving the Character always alike, which is ever derived from thoſe of Eminency; as when Pictures are taken, the Head, and parts of the Body neareſt to it, are generally thought enough to repreſent the whole: thus when the Portraicture of any Time is given, the Aſpect of Majeſty, the Seat of Authority, and Ʋnderſtanding are the life, and the reſt added to make the Grace of them the greater; and more impreſſive from the beauty of a full proportion.
2. A potent oppoſition to Atheiſm, and ſcornful neglect of the Solemnities of Chriſtianity; which when it is profeſſed, hath the weight of proſperity or ruine reſting upon it: for as God often hung the Glory or Deſolation of the Princes & people of Judah, upon the obſervation of their Sabbath, though an extern Rite of Religion, becauſe it carried ſo much of the Reverence of Divine Worſhip, and the Acknowledgments of God: ſo he ſtill ſuſpends the Greatneſs or Depreſſion of Nations, to whom the notices of himſelf and Jeſus Chriſt are given, upon their ſubjection to thoſe Sacred Principles and the Inſtitutions wherein they are conſerved. And becauſe we have fallen into the mention of a Sabbath, and theſe Inſtitutions have their full room in it; it is not out of the way of this Addreſs to obſerve, That our Chriſtian Sabbath is ſlipped out of the ſhell of a Jewiſh Ceremony, into the Spirituality of the Lords Day, and the Morality of a Reſt for the publick and private Exerciſes of Religion; on which accounts, our Obligations to it ſtill continue with thoſe advantages wherein it was made for man: All contemptful diſencloſures or unworthy proſtitutions of it, muſt needs therefore imply not only a great ſenſeleſsneſs of God and his Glory, whom we would diſpute into the narroweſt rooms, but too much of an irreverence of him, if not defiance to him.
Were it poſſible there could be a ſevere ſuppreſſion of Vice, and inclination to Virtue without Piety, yet would it be diſhonourable without the Illuſtration of Religions Glories; The higheſt care of thoſe that truly underſtand Honour is the paying all due Obſervances to God, the Fountain of Honour; who honours them that honour him, but delivers to in… or contempt thoſe that lightly …g…rd him.
…s ſome States, that have enact… v…tuous Laws, and been vigilant …n their execution, have not yet been hereby able to recompenſe themſelves for the want of a lawful Prince, but have appeared foul and ſtained; much leſs can any other Acts of Government, how ſplendid ſoever, redeem from infamy days full of injury done to Laws of ſupremeſt value (that is) Religion.
But it is indeed unreaſonable to think, Irreligion ſhould be juſt or ſober (eſpecially where there is the na… of a Church included within that of a Common-wealth.) The Virtuoſi of the Heathen aſſumed the Fear of the Deity, as the true dye of common honeſty. For he that is conſcious to himſelf of ſo great an Injuſtice, as the neglect of his Duty to God, cannot rationally be fidelious to any other parts of Righteouſneſs. Beſides, that God in a juſt ſcorn daſhes in pieces thoſe little Idols of Virtue that ſet up for themſelves without him, by delivering up to a reprobate ſenſe, to great injudiciouſneſs in ſome, or other of the Eſſential points of Morality, thoſe that do not like to retain him in their knowledge, or knowing God, do not glorifie him as God.
To conclude. This firſt and great Commandement, Piety towards God, and the ſecond like to it, Chriſtian Morality, do ſo reciprocate, that one without the other is neither true, nor accepted.
Theſe are firſt the Intereſt and Peace of every ſingle perſon, and to be his care in his retired Adminiſtration over himſelf; next of Families, and the Oeconomy therein; laſtly, of greater Communities, and the Rulers over them, to whom is committed the cuſtody of theſe two Tables: when theſe are oblitterated, or exaucterated by ſin, God publiſhes them afreſh from the dreadful Mount, and engraven with his own Finger in Judgments, that they may ſtill be preſerved in full force. He promulgates them with that Trumpet with which they were at firſt given, the ſound of which having increaſed louder and louder to this Nation, ſhould awake us to receive them with a new Devotion.
Theſe things upon the grounds of the enſuing Diſcourſe, are preſented to General Conſideration, under the Favour of Divine Benediction.
The Contents of the Diſcourſe.
CHap. 1. A Prefatory Diſcourſe, ſhewing the Excellency of Scripture, in diſcovering to us that Judgments are from God, and leading us from Atheiſm to the true Ʋſe of them. 1
Chap. 2. An Explanation of the Nature of Judgments. 12
Chap. 3. An Endeavour to demonſtrate by ſound Reaſon, That Judgments are from God. 22
Chap. 4. A Solution offered to the ſeveral Objections againſt this Poſition, That Judgments are from God. 48
Chap. 5. The diſcuſſion of this Scruple, How can it ſtand with the Author of Nature to diſorder it? 71
Chap. 6. A general Account, That there are ſeveral Reaſons of Judgments comporting with Gods holy and good Government of the World. 86
Chap. 7. The firſt Reaſon: The importance to the World, that a Juſtice over it, be underſtood. 99
Chap. 8. The ſecond Reaſon, ſhewing the neceſſity of a purgation upon the ſinful World. 107
Chap. 8. The third Reaſon expreſſes the connexion of theſe with Eternal Judgment. 122
Chap. 9. Fourth Reaſon, expreſſing the Government of the World falling in with Judgments. 129
Chap. 10. Fifth Reaſon, expreſſing the uſefulneſs of Judgments to reform. 133
Chap. 11. Of the Ʋſe true Reaſon may make of the aſſurance Senſe hath of the Evils we call Judgments; and how far it may advance towards Chriſtianity. 137
Chap. 12. Of the much higher Elevation of Reaſon into Chriſtianity, received from the improvement of innate and revealed Principles concerning Judgments. 154
Chap. 13. Of the more direct operations of Judgments towards Reformation; wherein firſt of the efficacy they have in confining Senſuality, and ſetting free Conſcience, and its proper Motions. 166
Chap. 14. Of Senſe of particular Sins effected by Judgments. 175
Chap. 15. Of Judgments exeiting Prayer. 180
Chap. 16. A Recollection of this Diſcourſe to its proper purpoſe. 182
Chap. 17. An Inquiry into the Freedom of God in his diſtribution of Judgments; with a ſolution of doubts concerning it. 186
Chap. 18. Of the variety God uſes in the manner of the execution of his Judgments. 205
Chap. 19. Of the great Character of Judgments when they end in deſolation. 210
Chap. 20. The Reduction of the whole to a Concluſion. 216
Beſides the miſtakes of pointing, which the Favourable Reader will reconcile to Senſe, let him be pleaſed to correct the more material, thus.
PAge 10. line 1. for that, read they, p. 16. l. 7. for whole, r. while the, l. 17. for diſſoluted, r. deſolated, p. 25. l. 3. blot one, p. 26. l. 9. for found, r. formed. p. 50. l. 21. r. Ravillac, p. 54. l. 19. r. Ante-Rooms, p. 77, l. 25. for it, r. its w…ys, p. 89. l. 20. for ſuing, r. ſeeing, p. 109. l. 27. r. Trochus, p. 120. l. 26. for then, r. thus, p. 129, l. 3. r. poſtulate, p 130. l. 13, r. unfolded, p. 133. l. 21. r. adopted, p. 136. for that, r. th…y, p. 144. after improve, blot it, p. 148. l. 26. for inſecured, r. inſnared, p. 152. l. 16. for guided, r. girded, p. 164. l. 27. r. clue, p. 165. l. 12. after ſweetneſs put in viz. p. 168. l. 25. r. inſlaved, p. 171. l. 23. r. inapprehenſiveneſs, p. 175. l. 4. after true, blot and, p. 176. l. 20. r. between it and all, p. 181. l. 14. for bran, r. bear, p. 185. for diſcuſt, r. diſeaſe, p. 191. after l. 17. put in vain confidence looſes it ſelf, p. 196. for when, r. where, p. 198. l. 21. r. foreign, p. 204. l. 25. for ſalve, r. ſalvo, p. 210. l. 8. r. Courrier, p. 212. l. 16. for arms, r. army, p. 226. l. 24. for contracts, r. contraſts.