The Hand of God Discovered at Whitney, Text

The Hand of God Discovered at Whitney · Text

p. 1ROM. I. XVIII.

For the wrath of God is revealed from heaven againſt all ungodlineſſe, and unrighteouſneſſe of men, who hold the truth in unrighteouſneſſe.

IT may ſeeme ſtrange to ſome of you to heare ſuch a text read.The Preface. What, is love ſo ſoone turned into wrath? The laſt time I was called to ſpeak unto you upon a Lords day, the firſt words of the text were God is love; 1 Joh 4.8.9.1 John 4:81 John 4:9pure love, goodneſſe, and ſweetneſſe, all love as it were, made up of love. Now the text beginnes with the wrath of God, heavy wrath, dreadfull, aſtoniſhing wrath; enough to break in pieces the hardeſt heart to heare it but ſo much as mention'd. Its the wrath of God; Its wrath from heaven, its revealed wrath, 'tis manifeſted, and declared in open ſight. This is a great p. 2change indeed may ſome one ſay to paſſe from the ſweeteſt Love to the moſt terrible and diſmall wrath. But the Lord himſelfe hath changed the text, and it is he that hath given it, by that which he hath wrought in the midſt of you, and done in the face of the whole Towne. Can you look back upon that late ſad and aſtoniſhing Providence, of which as many as heare, their eares tingle at it, their hearts ſhake and tremble at it: can you, I ſay, look upon this ſtrange & wonderfull Providence, and not ſee this written in Broad and Capitall letters, and even laid before you in what is come to paſſe. That the wrath of God is revealed from heaven againſt all ungodlineſſe, and unrighteouſneſſe of men.

Be not prejudiced, my Brethren, doe not miſtake me: I am not come to grate upon your ſoares, neither to make wider your yet bleeding wounds: God foribd; no, I pitty and pray for thoſe among you, that are yet weake and infirme, beſeeching the Lord to heale them, and reſtore them, that they may live to teſtify their thankfulneſſe, and Repentance. My work is, as a poor unworthy Embaſſadour, and ſervāt of the Lord, to help you to underſtand what the meaning of the Lord is; for certainly ſo great a thing could not be in vaine. The Lords voice crieth unto the citie, ſaith the Prophet Micah. 6.95 And the man of wiſdome ſhall ſee thy Name: heare ye the rod, and who hath appointed it. There is a voice gone out to you of this place, and it is the Lords voice, his Name is written upon what was done but the other week, this name p. 3of his is wrirten with faire and legible characters, that he which runnes may read: this voice of his, it doth not whiſper, it doth not mutter, no, it cries, it ſpeakes aloud, it will be your wiſdome to heare this voice. Every rod hath a voice in it, the meaneſt and moſt petty afflictions ſpeak ſomething from God. Great and mighty ſtrokes, eminent and remarkable Judgments from heaven, they have a loud voice, and if ſuch be not heard, they bring ſpeedy ruine.

Let not any among you ſay, the Preacher is come to vent himſelfe, and his own Paſſions, and we expected ſome thundering ſermon after this: No, no, I am not come to that purpoſe, but in all humility and ſeriouſneſſe to beſeech you to conſider what the mind of the Lord is, and I have beg'd from the Lord (as well as I could) wiſedome and direction to know what I ſhould ſpeak: be not ſuch enemies to your ſelves, and to that good the Lord intends you this day, as to ſay when you come home, we have heard a ſermō of Judgment, and that is all; we expected ſome ſuch thing. Do not ſo ill requite the Lord and his word, but harken to the counſels of his word, and be obedient to the ſame.

The ſcope of the Apoſtle in this Epiſtle,The Coherence. is to ſet downe the true way of mens Juſtification, and ſalvation; which he affirmes to be by the pure grace of God, and not by the works of men. This way, or modell of God in ſaving men, the materiall principle from whence both their Juſtification and Salvation muſt ariſe, viz imputed righteouſneſſe, p. 4he calls the righteouſneſse of God in the verſe before the text, which is ſo called, becauſe the righteouſneſſe by which men are ſaved is a righteouſneſſe of Gods finding out, and of his own beſtowing, and not any ſuch thing as men have either framed, and deviſed themſelves; or were able to work out by any thing that they could doe. This righteouſneſſe, he ſaies, is revealed in the Goſpell: it is the Goſpell that chalkes out this modell, and plat-forme of righteouſneſſe and life, and by this way muſt men be juſtified and ſaved, and not by their owne workes: this is the maine propoſition which he layes down in the 17 verſe. In the text we have the firſt proof, or argument to make that aſſertion good, & the argument ſtands thus.

The workes of all men in the world, whether Jewes or Gentiles, ever ſince the fall of Adam, they are wicked, ungodly, unrighteous workes, therefore they cannot be ſaved by them: the argument is very cleare, and ſtrong here. All men deſerve wrath, the utmoſt wrath, diſpleaſure, and vengeance of God by thei… owne workes, therefore they cannot deſerve his love, favour, or good will: they are ſo far from deſerving his love, that they deſerve the quite contrary. This is the coherence.

For explication of the words,

The wrath of God] By wrath, we are to underſtand wrath in the Root, and in the Fruit; in the cauſe,The opening of the Text. and in the effect. God is highly diſpleaſed with men by reaſon of ſin, he loathes their wayes and abhorres their practiſes, he beares a bitter, and a deadly hatred againſt all the wickedneſſe which p. 5men commit; and he hath an inward quarrell, (if we may ſo ſpeak) a ſecret grudge in his heart againſt men themſelves for the ſame: this is wrath in the root, or cauſe. And then againe he inflicts plagues and puniſhments, the moſt dreadfull curſes, and fearfull judgments on men by reaſon of ſin; all which are viſible and ſignall tokens of his diſpleaſure, and manifeſt proofs, that he cannot endure them, nor any of their wayes: this is wrath in the fruit, or effect.

Is revealed from heaven.

There may be a twofold ſenſe of this.aaforeign. Simpliciter ſignificat Pau lus, manifeſtius eſſe quam ut quiſquam inficiari poſſit, Dominum è caelo in omnes ac ſingulos homines indignari Beza.

1. The ſenſe may be, it is revealed clearly and manifeſtly, as much as if it were by a voice from heaven. The Lord God Almighty, the bleſſed and moſt holy God, he proclaimes it from heaven, and cries aloud in the eares of all the world, that he is deeply offended with all the ungodlineſſe, and unrighteouſneſſe which men cōmit, that he will certainly call them to an account, and puniſh them for it. In Pſalm: 14: 2. it is ſaid The Lord looked from HEAVEN upon the children of men, to ſee if there were any that did understand, and ſeek God; now here it is ſaid, his wrath is revealed from heaven. God is no idle ſpectator, he doth not careleſsly behold the actions of men, as if ſo be they might doe what they liſted, and he not diſcerne, or not be moved at it: no, he looks down from heaven upon the children of men. Jehovah from the heavens looked down upon the ſons of Adam; ſo one reads it: He looks with a watchfull obſervant eye; his eye is intent and fixt upon all the ſons p. 6of Adam, upon the whole raceof mankind, and for what is all this curious ſearch made? it is to ſee if there were any that did understand and ſeek God: But was he well pleaſed when he found it otherwiſe? no ſurely, finding all to be corrupt, that they were all gone aſide, that they were all together becōe filthy, that there was none that did good no not one, that they were workers of iniquity. v. 1.3.4. he gives out the ſentence, he pronoūceth it from heaven, he proclaimes it in the eares of all the world, that he is highly offended, and his wrath is gone out againſt men by reaſon of theſe things. Pſalm: 4.2. O ye ſons of men how long will ye love vanity, and ſeek after leaſing? how long will ye run mad on ſin, and be ſo deſperately adventerous in the waies in which you walk? But know that the Lord hath ſet apart him that is godly for himſelfe. verſe 3: Take it for granted, that JEHOVAH, that is, the Higheſt Lord, the Majeſty of heaven and earth, he is provoked, and incenſed by all theſe waies, and it is the godly man that he lookes after: know ye, Jehovah hath marvelouſly ſeperated a gratious ſaint to him; ſo Ainſworth. It is the pious, devout, holy ſoul that Jehovah regards, and he hath marvelouſly ſeperated him, or ſelected in wondrous ſort,bbſegregavit, Graecum, & Latinum, mirificavit, quod verbum non eſt alienum a propoſito ubi bi de opilione ad regiam dignitatem evecto agitur; ne que a, Grammatica, cùm verba, quae mirabile facere & ſeparare Hebraice ſignificant, fimilia ſint, atque idcirco ſuas fignificatiōes facile confundere poſſint ex regula Grammaticorum, & uſn Hebraicae linguae. Muis in loc. he hath put him in another rank, ſet a mark of excellency upon him, he hath ſet him in oppoſition to the wicked ungodly men, and ſuch as love vanity, whome he hath ſet on another file, whoſe names are written in his black book, and hath marked them out as the objects of his wrath. this is illuſtrated Pſal. 11.4: 5: ver. p. 7The Lord is in his holy temple, The Lords throne is in heaven: his eyes behold, his eye-lids tries the children of men.

The Lord trieth the righteous: but the wicked, and him that loveth violence his ſoul hateth

Another ſenſe may be, the wrath of God is revealed from heaven, that is, it is manifeſted by evident, cleare, remarkable plagues, and Judgments from heaven. God hath diſcovered to all the world, that he is an utter enemy to all the ſin, wickedneſſe, and ungodlineſſe of men, becauſe he hath puniſhed in all generations wicked, and ungodly men with moſt fearfull plagues and judgments; he hath ſhewen ſignes, and tokens from heaven, ſo that all men have ſeene his hand.Pareus. A learned expoſitor underſtands this phraſe from Heaven, as that which is oppoſed to the opinion of prophane men, who aſcribe the puniſhments that are ever now and then lighting upon men, to chance, or ſecond cauſes, the poſition of the ſtarres, the malignity of the elements, the mutability of the matter: whereas the Apoſtle ſhewes clearly that this wrath deſcēds from heaven, and is even the ſcourge and whip of God, whereby he revengeth the impiety and injuſtice of the world.

Againſt all ungodlineſſe, and unrighteouſneſſe of men: by ungodlineſſe, we are to underſtand ſinnes againſt the firſt Table, all contempt of God, of religion, of the worſhip of God, of the waies and ordinances of God, the wrong and injury that is done to God himſelf more immediately, or to any part of his worſhip.ddforeign. Phav.

p. 8By unrighteouſneſſe is mean't ſins againſt the ſecond Table,foreign. Gr. Scho l. in Rō 1. all oppreſſion, injuſtice, riot, exceſſe; and the like.

Againſt all ungodlineſſe, and unrighteouſneſſe becauſe there are ſeverall ſins comprehended under either head

Here alſo ungodlineſſe and unrighteouſneſſe is put for perſons committing ſuch things, the Abſtract being put for the Concrete. Who hold the truth &c.

This is added as an aggravation of the ſinne of men, that men ſin againſt light and knowledge, and therefore doe more abundantly deſerve that wrath which is reveal'd from heaven againſt them. The doctrine ariſing hence is this.

The Bleſſed, Doctrineand moſt holy God hath all along manifeſted, and declared his utter hatred, abhorrence, and deteſtation of all ungodly, and unrighteous perſons; and of all the ungodlineſse and unrighteousneſse which they commit: and at ſundry times hath confirm'd, and made good that diſpleaſure of his by fearfull, and terrible Judgments inflicted on men in this world.

Or more briefly that you may all remember it. God is certainly angry with ſin, and ſinners, and doth oftentimes in this world ſhew his diſpleaſure againſt them by remarkable Judgments.

In the proſecution of this we muſt ſhew

1. what this hatred, or wrath of God meaneth.

2. Prove in a ſcripture or two, that this wrath of God ſo opened, and unfolded hath been manifeſted to have been in God.

3. how, or by what wayes, and meanes it hath been manifeſted.

4. Give proof, that it hath been confirm'd by p. 9Judgments inflicted on men from time to time.

5. Why God takes this courſe to manifeſt his wrath by plagues, and judgments in this world.

1. What is this wrath of God?

It implyeth two things: the Holineſſe of his will: the Juſtice of his will.

1. The Holineſſe of his will: the will of God is abſolutely, univerſally ſet againſt all ſin, he diſlikes it, he abhorres it, he hates it to the very death, it is that which goes againſt him, he cannot endure it, neither will he, it ſtrikes at his own bleſſedneſſe, & therefore he muſt needs hate it.ffOmne impediens à beatitudine debet odiri Aquin. Heb. 1.9. Thou haſt loved righteouſneſſe, and hated iniquity. That, which a man hateth, he wiſheth the death of. God hath taken up an irreconcileable, and eternall hatred againſt ſin, it never ſtood with his holineſſe to like it, neither ever will it. Nay; he is ſo holy he cannot but hate it. The wrath of God therefore is the diſpleaſure, which he hath conceived in his heart againſt ſin, the ſecret grudge, and quarrell which he beares to every man that is a ſinner, and cannot but beare to him conſidered as ſuch, and remaining in that eſtate.ggforeign. Ariſtot. Wrath, as the Philoſophers define it, is a deſire of revenge for ſome ſeeming ſleight, or diſreſpect ſhewen to a man. As a Prince when he is diſgraced, reviled, reproched or any way ſtruck at by one of his ſubjects,hhSola parvipenſio cauſat iram, & omne provocans iram eſt aliquid ſub ratione injuſti. Aquin. he is preſently inflamed, his blood is up,iiIra eſt foreign. Euſtratius referent. Grot. & he reſolves to right himſelfe, and to revenge the quarrell of his honour on ſuch a man. But God hath no ſuch paſſions, only ſo far we may ſay, the bleſſed God looks upon ſin as a ſlight, as a diſreſpect ſhewen unto him, he looks upō p. 10and ſinners as contemning his holy majeſty, as ſcorning him, and ſetting him at nought, and this he hates, and cannot but hate.

2. Thekkforeign Phavor. wrath of God implyes the juſtice of his will, the will of God hates ſin, and it is reſolved to puniſh ſin, the will of God is carried with utter diſlike of ſin, and it will be reveng'd for ſin, it will inflict puniſhment for ſin. Wrath in our ſenſe is a deſire of revenge, when there is ſome evill inflicted proportionable to the wrong a man ſuffers, and this is properly called puniſhment.**Eſt autem paena generali ſignificatu malum paſſionis quod inſtigitur ob malum actionis. Grotins de jure belli & pacis. Now there are no paſſions in God, as was ſaid before, but thus we muſt conceive it; God reſolves to lay a meet recompence, a juſt reward upon men for ſin; ſin in its own nature, deſerves the heavieſt curſes, and therefore theſe are meaſured out by the juſt,foreign jus Dei. and upright will of God, as the fitteſt recompence thereunto.

This is the judgment of God, that they which commit ſuch things are kkAd jus autem pertinet aptitudo quam Ariſtoreles foreign id eſt dignitatem vocat. Michael Epheſius id quod ſecundum eam aequale dicitur interpretatur foreign quod convenit. Grotius de jure belli & pacis.worthy of death. Rom. 1.32. God will render to every man according to his workes. Chap. 2.6. This is another thing that muſt be underſtood by the wrath of God, the diſtributive juſtice of God whereby he lay's actuall plagues, and puniſhments on men according to their deſerts. Pſalm. 2.5. Then ſhall he ſpeak unto unto them in his wrath, and vex them in his ſore diſpleaſure. Here is wrath, and the fruit of wrath; the Lord is angry, and he makes it known that he is ſo; his anger is a vexing, troubling anger, it leaves not men at eaſe in their ſinnes, but it quickly diſquiets them.

p. 112. The Second particular for the proſecuting of the doctrine, was to inſtance in a Scripture or two, whereby it apeares that there is ſuch anger in God towards ſin, and ſinners; and to proove that there is ſuch wrath indeed, which hath been manifeſted as hanging over men by reaſon of ſin. One or two places will be enough for this. Ezra. 8.22. The hand of our God is upon all them for good that ſeek him, but his power, and his wrath is againſt all them that forſake him. Nahum. 1.2. God is jealous, and the Lord revengeth; the Lord revengeth, and is furious; the Lord will take vengeance on his adverſaries, and he reſerveth wrath for his enemies. The Prophet is here deſcribing the nature of God, and he beginnes with jealouſy.

llAquinas. 1ma: 2dae. Quaeſt. 28. Art. 4.Jealouſy is an affection proceeding frō ſtrength, and intenſnes of love, and that which ſtirres it up is ſomewhat that would rob a man of the quiet, and ſole enjoyment of what he deſires. God loves himſelfe and his own glory above all, and good reaſon for it, he being the higheſt and moſt ſupreme good. Sin in its proper nature, and intention goes about to rob him of what is neareſt to him and therefore no wonder if he be jealous. This jealouſy of his is manifeſted in the next wordes, The Lord revengeth, the Lord revengeth, the Lord taketh vengeance. mmCum vero ait Dominus ſemper eſt in Heb: foreign, ut intelligant Deum verum, & omnipotentē ſibi eſſe iratum, qui nullins potentiâ prohiberi, aut impediri poſſit. Ribera.The name of Jehovah is thrice repeated in this one verſe, this he doth to ſhew that it is the true, and living God, he that is omnipotent, whoſe power and wrath none can reſiſt, that was fallen out with them, and become their enemie. AndnnTer autem ulciſcens, ſive ultor dicitur, quod aſſeverationem magnam habet, maximam que in dicat, & certiſſimam ultionem: etenim Ternarius magnam vim habet ad amplificandum. Ribera. the name of vengeance is as oftē attributed p. 12to him, the Lord revengeth, revengeth, will take vengeance, which ſhewes the terribleneſſe of his wrath, and the certainty of it. There are alſo two other expreſſions that ſet forth the greatneſſe, and certainty of his wrath, he is furious, or as the Margin hath it that hath fury, which beſt ſuits with the Originall which hath it,ooDominum irae vocat, ira & indignatione praeditum q.d. nonnunquam oſtendit ſe eſſe iratum, quū infligit graves poenas. Vatabl. the Lord of Anger, that is, one that is armed with wrath, and indignation againſt his enemies, & ſhewes himſelf to be angry by inflicting grievous puniſhments on thē.ppEgo foreign non Simpliciter accipio pro irâ ſed pro efectu irae. Calv. in loc. This is intimated in the other expreſſion, he reſerveth wrath for his enemies. The word wrath is not againe repeated in the originall, but is taken from that which went before to make the ſenſe compleat. He is the Lord of wrath, he hath plagues & puniſhmēts enough at his cōmand: theſe he reſerves & keepes by him for a fit time, & then, be ſure, he will execute them to the utmoſt. 3. The third Particular. By what wayes, and meanes hath this wrath of God been manifeſted to men?

Anſw. Theſe two waies.

1. By naturall light. 2. By the light of the word.

1. By the light of nature, or of conſcience. There is ſuch a power left in all mens hearts, (which is called conſcience) that uponqqforeign. Sic Hie ocles in verſum. ſin commited, or good omitted ſummons men to the tribunall p. 13of the ſupreme Majeſty, telling them, that they owe puniſhment to that ſoveraigne juſtice for the commiſſion of the one, and the omiſſion of the other. The Gentiles, who had nothing but the light of nature, had this court ofrrforeign. appellat idem Hieroc. judicature erected in them. Rom. 1. last. Who knowing the judgment of God that they which commit ſuch things are worthy of Death &c. This was a principle rivetted, and ſeated in all their hearts, this they knew full well, theyſſforeign vid. Bez. in textum. acknowlegd it as true, (though they were ignorant of, and denied many other truths) that they which committed ſuch, and ſuch ſinnes were worthy of Gods wrath: for that is meant by Death, that bearing the name of death here, which is called wrath in the 18. verſe. Hence it was that many of the Heathens ſpake of attforeign Plut. adv. Col. golden eye, a revengefull eye, an eye of juſtice that ſaw all, and would be revenged for all the wickedneſſe, that men committed.

This is farther ſet forth in that famous text; Rom 2.15. where the apoſtle ſpeaking of the Gentiles, ſayes, their conſcience alſo bearing witneſſe, and their thoughts the meane while accuſing, or els excuſing one another. When they had ſin'd their conſciences accuſed them, and told them, this they ought not to have done, and there was one that ſaw and would take vengeance for this: thettNe que enim ſenſus eſſe videtur, cogitationes ſe mutuò, i.e. aliam aliam accuſâſſe, aut excuſâſſe, ſed inter ſe, & quaſi alternatim, aciper vices eum in quo reperiebantur prout nempe unus idem que nunc òene, nunc male ageret opera que virtutum ac vitiorum vices quaſdam inter ſe obtinerent, ſimiliter cogitationes inter ſe vices nunc excuſa ndi nunc accuſandi habu iſſe. Ladov. de Dieu. meaning is not (ſo much as the letter of the word ſeems to import) as if ſo be the thoughts themſelves did grate one upon another, one thought allowing p. 14it ſelf when it was good, and condemning it ſelf when it was evill: but the plainer ſenſe ſeems to be; that they had accuſing thoughts when they did evill, and excuſing thoughts when they did well; the man, or perſon acquitting, or accuſing himſelfe in his own thoughts according to the difference of his actions, his own thoughts (which is no more then the exerciſe of conſcience) juſtifying him when he did well, and condemning him when he did otherwiſe.

Moſt men, if not all, eſpecially when they fall into ſome groſſe ſin,foreign. Plut. de his qui ſero à numine puniuntur. they have this warning, or remembrance from Conſcience, thou haſt ſinned, & thou wilt be damned for this another day. Now God by this meanes diſcovers his hatred againſt ſin, and his wrath hanging over the ſinner. Conſcience is Gods officer, it is his Herald to proclaime his wrath to men. If one Prince ſend his Herald at armes to another Prince, or a Generall of an Army ſends his challenge by drum or trumpet, there is then open warre, and all men know it. God hath ſet up this light in men by which he proclaimes open warre to them in caſe they ſin againſt him. Wouldeſt thou know whether God be angry yea or no? look within, doeſt thou feel no gripes, or prickings there? doth not thy heart ſecretlyxxforeign Idem. ſink and fall after ſuch a ſin? Oh miſerable man what have I done! certainly I have brought myyyforeign. Hiercel. ſelf under the diſpleaſure of the Almighty. If thy conſcience be not ſtupid, or ſeared there are ſuch ſecret remembrances as theſe are:zzforeign Idem. And this is one way by which God inſtructs the ſons of men, p. 15what the nature of ſin is, and what they muſt expect, if ſo be they venture on it,

2. The ſecond way whereby the wrath of God is manifeſted is, the light of the word. Now this is twofold,

1. The light of the Law.

2. The light of the Goſpell.

1. It is manifeſted by the light of the Law, the Law threatning nothing but death, curſes, plagues, and vengeance to all ſin, and ungodlineſſe whatſoever: Gen. 2.17. In the day that thou eateſt thereof thou ſhalt ſurely dye. Curſed is every one that continueth not in all things which are written in the book of the Law to doe them. Gal. 3.10. wouldſt thou know whether the wrath of God hangs over men by reaſon of ſin, doe but read the 28. Chap. of Deuteron. There you ſhall find curſe upon curſe. In the 15. verſe. it is ſaid all theſe curſes ſhall come upon thee, and overtake thee. Curſed ſhalt thou be in the city, and curſed in the field, curſed ſhall be thy basket, and curſed in thy ſtore, v. 20. The Lord ſhall ſend upon thee curſing, vexation, & rebuke in all that thou ſetteſt thine hand unto for to doe, untill thou be deſtroyed, and untill thou periſh quickly, becauſe of the wickedneſſe of thy doings, whereby thou hast forſaken me. The Law threatneth nothing but wrath: it worketh wrath. Rom. 4.15. It cauſes a ſenſe of wrath, by threatning wrath to all the tranſgreſſors of it.

2. Is it otherwiſe in the goſpell? no: the goſpel, that reveals wrath too. The wrath of God is revealed from heaven. As much as if the Apoſtle ſhould p. 16ſay: we the Apoſtles and Embaſſadours of God do bring this meſſage from heaven, and publiſh it in our goſpell to the world: that the wrath of God is due to men by reaſon of ſin: all men by nature are under wrath already, they are children of wrath Eph. 2. and there is a day which is comming, when this wrath ſhall come upon them to the utmoſt, if they doe not believe, and repent.

Obj. Yea, but the goſpell reveales Chriſt, ſalvation, pardon of ſin?

An. True, this is the firſt intention of the goſpell,Heb, 2.3. and the firſt offer which it makes: but if men neglect ſo great ſalvation, if they will not ſtoop to goſpell tearms, and ſubmit to what it commands, if they will not repent, and believe, then there is ſo much the more wrath,Mark 1.14.15.Mark 1:14Mark 1:15 and the heavyer vengeance Heb. 10.28.29. He that deſpiſed Moſes Law, died without mercy, under two or three witneſſes. Of how much ſorer puniſhment, ſuppoſe ye, ſhall he be thought worthy, who hath troden under foot the ſonne of God.

Beſides, the goſpell teacheth, that God will judge the ſecrets of mens hearts. Rom. 2.16. In the day when God ſhall judge the hearts of men by Jeſus Chriſt, according to my Goſpell. Thy ſecret pride, covetouſneſſe, ambition, thy ſecret thefts, adulteries, thy ſecret ſcorning of the word and ordinances; theſe muſt be all judged, the Goſpell that hath ſaid ſo much in effect. It is according to the Doctrine of the goſpell, that there muſt a generall judgment paſſe on all a mans ſinnes, and therefore on the ſecrets of their hearts, his inward, and p. 17moſt ſecret ſins. It is according to my goſpell, ſaith the Apoſtle, that men muſt be judged: why, where had Paul ſaid ſo? In that ſamous ſermon of his: Acts: 17.30.31. And the times of this ignorance God winked at, but now commandeth all men every where to repent: becauſe he hath appointed a day in the which he will judge the world in righteouſneſſe by that man whom he hath ordained, whereof he hath given aſsurance unto all men, in that he hath raiſed him frō the Dead. Or elſe he ſaies according to his goſpell, becauſe this was the tenor of the goſpell, a part and portion of the goſpell, one of the moſt ordinary and uſuall Doctrines therein revealed, he, and the reſt of the Apoſtles going up and down, and preaching the day of judgment unto men, bringing that as a maine argument why they ſhould repent, and believe; becauſe that there was a day a comming, when they muſt be called to a reckoning for all their ſinnes. So likewiſe it is the goſpell that ſaies 2. Theſ. 1.7.8.9. The Lord Jeſus ſhal be revealed from heaven, with his mighty Angels, in flaming fire, takeing vengeance on them that know not God, and that obey not the goſpell of our Lord Jeſus Christ, who ſhall be puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power.

4.4. Part. The fourth thing for the proſecution of the Doctrine was, to make proof that this wrath of God towards ſin, and ſinners hath been confirmed, and made good by ſundry judgments inflicted upon ſinners from time to time. Now here we need not ſtand long, the whole Book of God is full of p. 18cleare, and pregnant examples to this purpoſe. You all know the ſtory of the old world: it is ſaid expreſsly, God brought in the flood upon the world of the ungodly. 2. Peter. 2.5. You have all read, or heard the judgment that befell Sodom, and Gomorrah: It is recorded with a ſpeciall note, Gen. 19 24. Then the Lord rained upon Sodom, and Gomorrah brimſtone, and fire from the Lord out of heaven. The name of the Lord is uſed twice here, to ſhew, that it was a ſpeciall hand from heaven that brought this.eeHebraiſmus eſt, pluit Dominus a Domino de coelo, pro Dominus pluit a ſe de coelo. Vatab. The Lord did this by himſelfe, as it were: it was not a chance, or accident; (as ſome call the moſt fearfull judgments that ever have been executed) it was not the ill Craſis, and diſpoſition of ſecond cauſes, no, it was an immediate hand from heaven, it was Jehovah that did it.

We might inſtance in the examples offfExod. 14.Exod 14 Pharaoh and his Hoſt, which were drowned in the red ſea in the examples ofggNumb. 16.Num 16 Korah, Dathan, Abiram, ofhhIſai 37.Isa 37 Senacherib, and diverſe others.

From the old Teſtament we might paſſe to the New, and ſpeak of the ends of Judas; Ananias, and Saphira; Herod. Theſe things you all know, much alſo might be fetched from Hiſtories ſacred, & prophane to conſirme this. Eccleſiaſticall Hiſtories are full of examples in this kind. M. Fox in his Book of Martyrs hath a ſpeciall tract to ſhew the fearfull ends of ſeverall of the moſt Eminent perſecutors of the Church, and people of God.

5.5 Partic. The Laſt thing for the clearing of the Doctrine is to ſhew the grounds, and reaſons of this, why God takes this courſe many times in p. 19this world to inflict upon notorious ſinners ſome remarkable judgments: might it not be thought ſufficient, that there are eternall puniſhments reſerved for them? The reaſons therefore why God doth this are theſe.

1.Reaſon 1. He doth it to put a ſtop to the Atheiſme that is in the world. The foole hath ſaid in his heart there is no God. Pſal. 14.1. The Atheiſt ſayes, we may doe as we liſt, the Lord ſees not, neither doth he conſider; good, and evill are all one to him, and he regards it not: or as they which are deſcribed in Job. chap. 21. v. 14.15. They ſay unto God, depart from us, for we deſire not the knowledge of thy waies. what is the almighty that we ſhould ſerve him? and what profit ſhould we have if we pray unto him? Now, when men are come to this paſſe, he will make them acknowledge him, whether they will or no. The Lord is marvelous patient, and long-ſuffering, he knowes how to right himſelfe, and to be even with the ſinner in the end: but if men will breake all bounds, if they will deny the majeſty above, if they will ſoff at his word, and make a mock of ſin, if they will pluck up all religion by the very roots: he will not, he cannot any longer endure it, it ſtands him upon to keep up his authority in the world, he will be own'd, and acknowledged as God among his creatures. If nothing elſe will make the proud, & ſturdy hearts of men to ſtoop, and yeeld to him, his Judgments ſhall Pſal 46.10. Be ſtill, and know that I am God. It is the voice of the Lord to the proud ones of the world. It ſeems they would not know that there was a God, or at p. 20leaſt that the God of Iſrael was he, that was the true God; therefore was it that they were ſo mad againſt his people, v. 6. the Heathen raged: but, what is the next newes that we heare? He uttered his voice; the earth melted. As proud, and as ſtout as they are, no ſooner doth He ſpeak, but their ſpirits flag, & faint; thoſe great, and mighty ones who feared none, and car'd for none, they became as dead men: he uttered his voice, or as ſome read it he gave his voice. Who is this He? look back upon the former verſe, and you will quickly ſee, 'tis God that utters his voice. No ſooner doth God ſpeak a word, but their hearts faile them. Let him but ſhew himſelfe, of whom they made a mock but a little before, and queſtion'd whether there was any ſuch one, and then they feare, and tremble; they ſhrinke, and dare not hold up their heads. And why doth the Lord doe all this? Why doth he drive them to ſuch a ſtand? The end is ſet down at the 11. verſe. He will be known as God, amongſt the worſt of men. Be still, and know that I am God, and then it followes, I will be exalted among the heathen, I will be exalted in the earth. That wicked Pharaoh, one of the worſt of mē, who blaſphēed againſt heavē & ſaid, who is the Lord, that I ſhould obey his voice to let Iſrael goe? I know not the Lord, neither wil I let Iſrael goe. Exod. 5.2. This bold, this proud wretch, after he had ſeene the hand of the Lord lifted up, and felt his plagues, he is forced to know who the Lord was, and to let Iſrael goe.

2.2 Reaſon. The Lord doth this to render men in excuſable p. 21Rom. 2.1. Therefore thou art inexcuſable O man, whoſoever thou art that judgeſt. Judgeſt, how is that? that judgeſt men worthy of death by ſin: that was Gods verdict, and ſentence touching ſinners, and this all men knew by the light of nature, and had the ſame judgement and apprehention of it in themſeves: as it is c. 1. v. 32 when as a man knowes by the light, and checks of his own conſcience, that the wrath of God is due unto him by reaſon of ſin, when he ſees all the curſes that are revealed in the Law, and the fearfull vengeance denounced in the goſpell againſt all unbelieving, and unrepenting ſinners, this makes him greatly inexcuſable: but when he ſhall ſee the judgments of God executed before his eyes, and many of the ſame ranck, and kind of ſinners ſtruck dead in the midſt of their abominations, if yet he goe on in the ſame ſins, this makes him beyond meaſure inexcuſable. If a man ſhould ſee an hundred theeves, or robbers hung up one after another at ſeverall aſſiſes, and yet after this, this man himſelfe ſhould play the theefe, who would pity that man if he came to the ſame end? he knowes thee. very to be an unwarrantable, & dangerous thing, the law if againſt it, and many have been puniſhed for it from time to time before his eyes, this makes him inexcuſable: ſo it is in this caſe: If God take other men in the midſt of their ſins, if he take them in the midſt of their drinking, quaffing, and carouſing, as he did Belſhazzar in the midſt of his cups, or ſtrike them with ſome ſecret, and ſudden blow in the midſt of their chambering and wantoneſſe, p. 22as he did the young man in the proverbs, who when he went to the harlots houſe, had a dart ſtruck through his liver. Chap. 7.23. or by an immediate hand from heaven, and an Angell ſent to that purpoſe, ſhall puniſh them in the midſt of their pride, tyranny, and perſecution, as he dealt with Herod. If after all this, when a man hath ſeen ſuch cleare, and manifeſt Judgments from heaven, on the perſons of others, he ſhall live in the ſame, or worſe ſins; if he ſhall continue a drunkard, an adulterer, a perſecutor, and oppoſer of the ſaints, and of religion after all this, who can ſay this man is not juſtly puniſhed? The word is plaine, and expreſſe againſt ſuch, and ſuch ſinnes; the end and iſſue of them is there revealed, and the judgments of God have ratifyed it, and confirmed it; this man is left without all excuſe. Now God will have every mouth to be ſtopped; and all the world become guilty before God. Rom. 3.19.

3.Reaſ. 3. The Lord inflicts judgments upon ſome, that they might be for examples unto others. 2. Peter. 2.6. Turning the citties of ſodom, and Gomorrah into aſhes, condemning them with an overthrow, makeing them an enſample unto thoſe that after ſhould live ungodly. Here is both the judgment, and the reaſon of it expreſſed. He turned them into aſhes; and he condemned them with an overthrow: he had condemned their wickedneſſe before in his owne thoughs, and adjudg'd them worthy of ſome ſevere plague,foreign Phav. and that plague muſt be nothing leſſe then a totall deſtruction, a totall overthrow; he would ſo deſtroy them as to make an utter end p. 23of them: for that is the meaning of the word. And why would he do ſo? it was to make thē an example; he ſet them up as an example, he had prepar'd thē for an example in his own thoughts before, he had fitted, and deſigned them for it; now this is the edition, and ſetting forth as it were, of what he had fram'd, and contriv'd before. Saint Peter had mentioned two great editions of the wrath of God before, one was in the Angels that fell: He caſt them down to hell, v. 4. Here was wrath indeed. Another was in the old world. He brought in the floud upon a whole world. v. 5. here was the ſecond great edition of his wrath, if I may ſo ſpeak. And the third was in that of Sodom, and Gommorah, theſe hellforeign conſtituit. …ez. pone…s Vulg. conſtituted, & framed for an **foreign. Heſych.example; that is, for a ſigne, a token, a ſure, a ſtanding remembrance of what he meant to doe with others in the like kind: And therefore is it ſaid, unto thoſe that mmforeign. Ph. foreign Heſ.after ſhould live ungodly. If any had a mind after this to play the Atheiſts, to caſt off all the thoughts of God, of religion, and to riot it in their luſts, as the Sodomites, they might here ſee as in a map, what their doome was like to bee. S. Paul reckons up a whole Catalogue of Judgments which befell the Iſraelites. 1. Cor. 10.11. It is ſaid, now all theſe things happened to them for enſamples. the meaning is not that thoſe Judgments came by chance upon them for how could they then be intended as examples, as he ſaies they were. Neither doth he ſay diviſim, and a part, that theſe things happened, and were examples, but he ſpeaks conjunc…im, knitting them up both in one ſentence, they happened p. 24as examples, or for examples, that is, thoſe things which corrupt, and carnall hearts look upon as chances, and misfortunes, he in the courſe of his providence orders that they ſhould come to paſſe, that they might be examples, therefore in the 6. verſe it is ſaid, theſe things were our examples, or they were**foreign made our examples, being ordained, and appointed of him ſo to be. Examples] that is patterns,nnforeign. Phav. ſamplers, and ſimilitudes, of what he intended to doe in after times. Theſe were ſome of the firſt draughts, and coppies of his judgments, that men might ſee, as he had begun, ſo he intended to goe on and therefore they are ſaid to be examples, written for instruction, or admonition. Examples they were ſo in their primitive intendment: and they are written too, left upon record, that we might take warning by them on whom the ends of the world are come. The laſt age of this world is like to be the worſt, and therefore is it ſaid, in the laſt dayes perilous times ſhall come, for there ſhall be ſinners of ſuch and ſuch a ſort,. 2. Tim. 3.1. Now God hath provided for this before hand, he hath given many noteable examples of his judgments in former ages, which men, if they were wiſe, would hide in their hearts, and keep ever by them; and that was his end in makeing ſuch examples, that they might be for admonition: ooforeign Admonitionē: pretioſum vocabulum, …uo ſignificatur rectis monitis mens quaſi prius emota ſuo loco reſtitui, vel antea fluctuans componi. Eez. in 1. Cor. 101 Cor 10a pretious word (as one calls it) ſignifying the bringing of the mind back to it ſelfe againeby ſome wholeſome rebuke or other, that was formerly out of its place; or els it ſignifieth the ſetling of the mind, that before was fluctuating, p. 25and wavering. All men are apt to think ſleightly of ſin, they look upon ſin, as a harmleſſe thing, that hath no venome, nor ſting in it, they play and dally with it, as little children would do with a Snake. All this while the underſtanding is a ſleep, the mind is out of its place, it judges not of things according to the nature of them. But when the Lord from heaven beginnes to ſhoot his arrowes, when they ſee men taken in the midſt of their impieties, and puniſhed with ſome grievous, and fearfull judgments, then the mind beginnes to be awakened, and a mans thoughts begin to recollect themſelves, certainly ſin is not ſuch a trifle, it is not a toy, an empty notion, as the moſt of men doe make it. Theſe are the warnigs of God to men: his judgments executed in the world, are as ſo many monūents, ſtanding remembrances of his diſpleaſure againſt ſin. This is the laſt reaſon of the point.

The Application followes.

The firſt vſe may be a word of Terror, & it is able to ſhake the heart of every unrepentant ſinner under heaven. Is there ſuch wrath in God as hath been opened? hath it been all along manifeſted and revealed? have his judgments confirmed it? this may ſtrike a dampe, a terror on the heart of every wretched, unrepenting ſinner in the world. Here thou mayeſt ſee what thy caſe is, and what thy doome will certainly bee: the wrath of the great God, the God of heaven, and earth is kindled againſt thee, it burneth, and waxes hot againſt thee, yea it will one day conſume thee, and deſtroy thee: p. 26it will tumble theeodwn into endleſſe, eaſeleſſe, & remedileſſe torments. This were enough to ſhake the proudeſt Nimrods of the world, and to make the moſt ſtout hearted ſinner tremble like an aſpen leafe, would he but conſider it. The caſe is plaine, and cleare: the judgment ſure and certaine.

The wrath of God is revealed from heaven, its a plaine, a manifeſt thing, its written with a ſunbeame, and there needs be no queſtion of it, thine owne conſcience, that araignes, accuſes, and condemnes thee: its the voice and cry of conſcience, if thou lyeſt in ſuch, and ſuch abominations, thou muſt be damned, the word ſayes it, the Law hath pronounced it a thouſand times over and over, the goſpell that ratifyes, and confirmes it, and the judgments of God executed in the world, they put it out of doubt.

Oh miſerable man or woman, who ever thou bee, be thou young or old, rich or poore, be thy rank or condition whatſoever it be, that lyeſt in thy ſecret thefts, adulteries, oaths, prophanations of the ſabbath, whoſe heart riſeth at God, and his waies, that loveſt thy ignorance, wordlineſſe, or what ever ſin it bee, that I cannot name in which thou liveſt, and art reſolved ſo to doe! Oh miſerable, forlorne creature! The God of heaven and earth is ſet againſt thee, the God of heaven, & earth is reſolved to plague & puniſh thee.

Art thou able to dwell with everlaſting burnings, or to ſtand before a devouring fire? Art thou a fit match for the Almighty? canſt thou grapple with thy maker? art thou ſtrong enough to overcome p. 27his Almightyneſſe? What is become of all the mighty ſinners in the world? what is become of the world of the ungodly? Were they not all ſwllowed up together, and devoured as in a moment? What is become of the wicked Sodomites? Were they not conſumed with fire and brim-ſtone? Nay, thats not all, they ſuffer the vengeance of eternall fire, Jude 5.7.they lye flaming in the fire of hell, and are ſcorched with the wrath of God there for ever. What is become of Cain, and Judas, and all the rabble of the ungodly? Hath not this wrath of the Lord lighted on them, and are they not for ever miſerable this is thy doome & portion alſo, who continueſt in thine abominations. Tophet is ordained of old: yea, Iſai. 30.33.Isa 30:33for the King it is prepared, he hath made it deep, and large: the the pile thereof is fire, and much wood; the breath of the Lord, like a ſtreame of brimſtone, doth kindle it. There is elbow roome enough in hell for all the drunkards, ſwearers, Atheiſts in the world. He hath made it deepe, and large, it will hold them all, there is no feare of it: this is the place prepared for thee. Be thou a great ſinner, or little ſinner, it matters not, if ſo be thou be an unrepenting ſinner, it may be thy ſin is ſoe ſecret way of ū juſt gain, it may be it is wilfull ignorance, conſtant neglect of holy duties, be it what it will be, if thou be an unrepentant ſinner, if thou keep thy ſin in thy boſome, if thou hide it as a ſweet morſell under thy tongue, the wrath of the Lord is gone out againſt thee. Oh how great, how dreadfull is that wrath? Jerem. 10. v. 10. The Lord is the true God, he is the liveing p. 28God, and an everlaſting King: at his wrath the earth ſhall tremble: and the nations ſhall not be able to abide his indignation. Revel. 6.14, 15, 16, 17. And the heaven departed as a ſcrole, when it is rolled together, & every mountain & Iſland were moved out of their places: And the Kings of the earth, and the great men, & the rich mē, & the chiefe captaines, & the mighty men, and every bond-man, and every free-man hid themſelves in the dens, and in the rocks of the mountaines, And ſaid to the mountaines, and rocks fall on us, and hide us from the face of him that ſitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who ſhall be able to stand?

Thou mayeſt mock at the word now, and deſpiſe the meſſengers of the Lord, and make a light matter of ſin, hell, wrath, and judgment, and every ſuch thing. Yea but then ſhalt thou cry to the rocks, & mountaines to fall on thee, & to ſhelter thee from the wrath of the Lord, and the ſierceneſſe of his anger. The wrath of the King is as the roaring of a Lyon, but what is the wrath of the King of Kings, and Lord of Lords? when the Almighty ſhall ſtrech forth his owne hand againſt a poore rebellious creature, one that had wallowed in his filthineſſe, and took his ſwinge in his baſe, and ſwiniſh luſts, and he ſhall ſet his owne almightyneſſe on worke to make him miferable, Oh how great muſt that miſery bee! Revelation 1.7. Behold He commeth, and every eye ſhall ſee him, all kindreds of the earth ſhal wail becauſe of him. There is a mighty emphaſis lies on it, it is he that commeth, p. 29who is that? look back at the 5. verſe, and you will ſee it is Jeſus Chriſt, the faithfull witneſſe, the firſt begotten of the dead, the prince of the Kings of the earth, unto whom glory, and dominion is due for ever and ever. Behold he commeth it is uſhered in with a note of aſtoniſhment and amazement: it is not a poore deſpiſed Chriſt, it is not a carpenters ſonne that now appeares, he commeth not in that meane, low, & abject way as once he did; no, it is the glorious Lord Jeſus, it is the the faithfull witneſſe, one that hath received publique teſtimony in heaven of his truth and faithfullneſſe in his fathers worke, it is he that was raiſed up by the glory of the Father, whom he hath ſet at his owne right hand, Far above all principality and powers, and might and dominion, and every name that is named, not only in this world, but alſo in that which is to come. 'Tis he commeth, he comes not in a poore meane and abject manner, no he commeth with clouds, he ſhall come in the glory of his father, and all the holy Angells with him. Behold he commeth. Or elſe we may refer this to the following verſe. v. 8. I am Alpha and Omega, the beginning & the ending ſaith the Lord, which is, & which was, & which is to come; the Almighty. It is that Eternall, that Almighty one. Behold he comeeth. So in the Epiſtle of Jude v. 14. Behold the Lord commeth. Here we have a behold too. The Lord commeth with ten-thouſands of his Saints. To ſee ten thouſand Saints, and thouſand thouſandes of Angells comming to Judgment, Oh what a dreadfull ſight would this bee! but it is the Lord p. 30that commeth in the front, and head of theſe, they are but his followers & attendants. The Lord] he whom thou haſt hated, ſcorned, oppoſed all this while, it is the Lord that cōmeth whoſe cōmands thou haſt made bold withall, and regarded no more then the duſt under thy feet. The Lord commeth to execute vengeance v. 15. who ſaid expreſſely thou ſhouldſt not be drunken, riotous, unjuſt, abuſe his mercies and the like: this glorious mighty Lord, he himſelfe commeth, he whom thou haſt diſhonoured, provoked, blaſphemed ſo many yeares together, and yet he let thee alone, but now thou ſhalt pay for all, he comes to execute judgement upon all, and to convince all that are ungodly amongſt them, he will ſpare none, high nor low, rich nor poore, all ſhall ſtand before the judgement ſeat. But is that all, it followes, he will convince them of all their ungodly deeds, which they have ungodly committed. Thou canſt be tipſy in a corner, and commit filthineſſe in ſecret, and reſerve ſome hidden cloſe haunts of ſin which are remote from the eyes of men, but thou ſhalt not carry it ſo, the Lord will convince all that are ungodly among them, as ſubtill, and as cunning an hypocrite as thou art, thou ſhalt be unmaſked, the Lord will lay thee open before men, and Angells, thy baſeneſſe, and underhand dealing, thy dodging, and dawbing in matters of religion ſhall be brought to light at that day. Thou ſayeſt as thoſe mockers did, wher is the promiſe of his comming? What is this day of Judgment, hell, and wrath that miniſters tell us ſo much off? Tuſh theſe are but p. 31Bug-beares to fright little children with; and Preachers are grown ſo proud now a daies as they will have all men come to their bowes, and have an awe, and reverence of them: but let us not be ſo weak to hearken to ſuch tales. But what followeth? He will convince them of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him. Alas! for thee poore man. It is not the miniſter thou ſpeakeſt againſt, thoſe thy wicked, thy accurſed, thy hard ſpeeches, they are againſt him. The Lord will not be mocked, neither will he ſuffer his creatures to laugh him to ſcorne. He will convince thee one day, that ſin, hell, and wrath are not dreames, fancies, and idle tales, & when thou haſt lyen ſome millions of yeares in thoſe inſufferable torments, and haſt eternity, for ever lying before thee to think what thou haſt ſtill to endure, then thou wilt ſee, whether ſin be ſin, yea, or no, whether the wrath of God be a rediculous thing yea or no. Oh feare and tremble at the thoughts of theſe things: that which hath been ſaid might make the heart of every unrepentant ſinner ſhake, and his joynts to tremble. This is the firſt uſe.

The ſecond uſe, and all the uſe in the generall, that ſhall be made of the point in hand,Uſ… 2. is an exhortation to Repentance: Is the wrath of God gone out againſt all the ungodlineſſe and unrighteouſneſſe of men? Oh Repent, Repent betimes, ere this wrath come upon you. I have lately exhorted you to repentance, by the mercies of God, by his love and goodneſſe, and the ſweet proviſion p. 32that he hath made, he hath raiſed up his ſon the Lord Jeſus to give that bleſſing to you. You need not ſay the work is too hard, it is a thing impoſſible for us to repent. You have heard where your ſtrength lies: I muſt now goe another way to worke, and exhort you to repentance by the Judgments of the Lord, the text which I am handling calls for it, and the providences of the Lord, they call for it alſo. Knowing the terror of the Lord we perſwade men, ſaith the Apoſtle: ſo muſt we do likewiſe. Let me ſpeak to every ſoul of you that belongs to this place, be thy rank, or condition whatſoever it bee, be thou in higher or meaner place, Repent, and that ſpeedily before the indignation of the Lord come upon you to the uttermoſt. I remember what John Baptiſt ſaid to the Phariſees, and Sadduces that came to his baptiſme: it may bee looked upon as a kind of argument to preſſe the doctrine of repentance more cloſely on them, Math. 3.7. who hath warned you to flee from the wrath to come. I may ſay concerning you of this place, the wrath of God is already come, it hath already appeared, it is revealed from heaven in the face of the open ſun, that all that paſſe by you cannot but take notice of it. Oh repent, repent, leſt this wrath come upon you to the uttermoſt: Luke 13:4.5 Suppoſe yee thoſe eighteene upon whom the tower in Siloam fell & ſlew them, thinke yee that they were ſinners aboue all men that dwell in Jeruſalem, I tell you nay: but except ye repent, ye ſhall all likewiſe periſh. He doth not ſay that they which ſuffered thoſe things were no ſinners at all, p. 33or that they were little ſinners, but he would not have them that eſcaped that danger put off the buſineſſe from themſelves, as if ſo be they that were ſlaine, and made the immediate examples of Gods diſpleaſure, were the onelyonly ſinners in Jeruſalem: no, he tels them, their ſins might be as great as any of the reſt; and therefore he adviſes them to look about themſelves, for unleſſe they repented, they likewiſe ſhould periſh. Do not thinke my bretheren, that the poore children that were cruſhed to death, the men and women that had their armes and legs broken, or diſioynted, their bodyes ſorely bruiſed were ſinners above all the people in Witney, or that there are no other ſinners but thē amongſt you. Nay I tell you all, except yee repent, ye ſhall all likewiſe periſh. Vnleſſe thou, ô man, or woman, who ever thou art, repent of thy drunkenneſſe, lying, covetuouſneſſe, of thy coldneſſe and indifferency in religion thou ſhalt one day periſh, the word ſaies it, conſcience tels thee ſo, the damned in Hell they feele it to be ſo.

Oh what a ſtrange paſſe are men come unto! the wrath of God is revealed from heaven, and yet they will not believe. God hath teſtifyed it from heaven, that every drunkard, and ſwearer, and prophane perſon ſhall certainly be damned; and yet men will not believe. 1. Cor. 6.9. Know ye not that the unrighteous, &c. why, This is a plaine thing, an evident, a manifeſt thing, a man may ſay it is dark at noone day, if he will, but this is cleare and beyond all doubt it ſelfe. Know ye not that the unrighteous p. 34ſhall not inherit the Kingdome of God. The gate of heaven ſhall never be opened to any unrighteous ſoule, no uncleane thing ſhall ever enter there. No, if the holy, and righteous God be in heaven-thou which art an unholy and an unrighteous ſoul ſhalt never get there; and if the Saints and Angells ſtay in heaven, thou which art ſo unlike them ſhalt never come there. Oh think on this for the Lords ſake. From heaven thou art pointed out to deſtruction, all the leaves in the Bible make againſt thee, all the Judgments that ever God hath executed are cleare and plaine before thine eyes, and yet men will not believe! What will become of this Atheiſticall generation? There is no man feares, there is no man conſiders his way. Though the bleſſed God from heaven tell men that their ungodlineſſe & unrighteouſnes doth bring his wrath upon them, & wil damne thē in the end, they wil not believe it, they will not lay it to heart. The word that threatneth wrath, the Judgmēts of God, they reveale & make known this wrath, the devils in hell they believe & tremble at it, & the damn'd, they feel it, & yet the ſtout hearted ſonnes of men they care not for it. 1. Cor. 10.22. Do we provoke the Lord to jealouſy, are we ſtronger then he? Do we incenſe,ppforeign. Pha. exaſperate, and put the Lord himſelfe to it to ſhew what he can do? are we content the Lord ſhould doe his worſt? doe weqqforeign. Heſ…ch. equall and compare our ſelves with him? dare we juſtle, and contend with him for maſtery? Oh fearefull! are you come to this point? let the Lord do his worſt, we ſhall deale with him p. 35and his wrath well enough. Oh deſperate forlorn man! It is a fearfull thing to fall into the hands of the living God. Oh repent, repent.Heb. 10.1.Heb 10:1 It was one of the dying words of a famous Martyr. Repent O England, repent, repent, ſo ſay I to you, O Witney, repent, repent, otherwiſe I feare ſome more dreadfull plagues will befall you. You that have ungodly neighbours, ſervants, or friends go to thē & aſk them, what meane you to lie in your ignorance, prophaneneſſe, neglect of God and holy things ſtill? What do you love to be damned? and are you well pleaſed to be ſent packing to hell as ſoone as you dye? For the Lords ſake ſet upon this work ſpeedily, if you do not I feare ſome worſe thing will come next. Certainely, my Brethren, the hand of the Lord is gone out againſt you in this late Tragedy; (for ſo it ſhould be called it was not a Comedy, no, no, it was a Tragedy, a dolefull Play, it had a dolefull end, a bloudy, a ſad end. Thoſe of you that heard the ſcreekings and bitter complaints, the fearfull heart-piercing cries, that ſaw the broken bones, the diſioynted armes, the dead carcaſſes of ſo many children, will ſay it was a Tragedy indeed, a dolefull play) and the wrath of God hath been revealed from heaven, it is revealed from heaven againſt thee O Witny. If there be any mockers or ſcoffers in the congregatiō that are come to deride the word, I ſay if there be any ſuch, though I hope better things of the moſt of you, yet if there be any ſecret ſcoffer in a corner, I ſhall ſay to him as Job did to his friends, when p. 36they had made light of his calamity, and ſaid, it was juſt. Job. 11.3. Suffer me that I may ſpeake, and after that I have ſpoken, mock on. You that make ſo light of the hand of God, & laugh at all his judgements, heare the meſſage which the Lord ſent, & if after that ye have a mind to mock, then mock ye on, take your fill of laughter, and it may be you may have your belly full of mocking another day.

Brethren, miſtake me not, my aime is not to make you ſad, (though it is fit, indeed, you ſhould be humbled for your ſins.) Alas, what pleaſure can it be to the proor ſervants, and meſſengers of the Lord to make any one ſad? No, no, it is your good, and happineſſe, it is the welfare and happineſſe of this place I aime at, and I hope by that time you have heard all I have to ſay, you will be convinced, that it is ſo indeed. Let me ſpeak to you as the Apoſtle doth to his Corinthians. 2. Cor. 11.1. Would to God you could bare with me a little in my folly, and indeed beare with me. And then at the 20 verſe. for ye ſuffer, if a man bring you into bondage, if a man devoure you, if a man take of you, if a man exalt himſelfe, if a man ſmite you on the face. Many, I feare, are apt to plead for their luſts and corruptions, for their games and ſports, which have devoured them, and conſumed them, and brought them low, and is there not as much reaſon they ſhould beare with the word which comes in all plainneſſe, and faithfulneſſe to doe them good? Certainly my brethren the hand of p. 37the Lord is lifted up, the great and dreadfull God, the King of the whole earth hath ſhewen himſelfe in the midſt of you. I could have hoped there would not be found a man in this place, that was come to that height of Atheiſme, as to ſay, this not was the hand of God, this was not a judgement, it was only a chance, a miſ-fortune, & ſuch a thinge might fall out, the houſe was weak, the beam was not ſtrong enough to ſupport ſuch a multitude. I could here ceaſe ſpeaking to ſuch a man, and deſire a corner to turne aſide & weep in, & even power out rivers of teares in his behalf. It was that w^ch made the Prophet cry out in the like caſe. Iſai. 26.11. Lord, when thy hand is lifted up, they will not ſee. How was the Lords hand lifted up? Do but read the former verſes and you will find, in the 9. verſe we heare of his judgements being abroad, and in the 10. verſe, we heare of favour ſhewen to the wicked. Let favour be ſhewen to the wicked, yet will he not learne righteouſneſſe. The Lords hand was lifted up in a way of judgment, and in a way of mercy, it was his righteous judgment that ſome were cut off, and it was his mercy that others were ſpared, and yet when his hand was lifted up ſo Emenently, they would not ſee. The Lord hath ſhewen both his ſeverity, and his goodneſſe amongſt you, ſeverity to them that ſufferred, and goodneſſe to you that were preſerved. Is it not the Lords goodneſſe? or to returne to the Prophets expreſſion, is it not a favour ſhewen to thee, that thou haſt thy life giventhee, when others were p. 38cruſhed to death? is it not a favour that thou art ſafe and ſound, when others had their limbes broken, their bodies grievouſly bruiſed? Oh this was that which ſo moved the Prophet, or the church her ſelfe that is brought in ſpeaking in that chapt. that ſhe knew not well how to beare it. Lord when thy hand is lifted up they will not ſee. It is a patheticall ſpeech, and it ſavours of ſomewhat a grieved and troubled ſpirit. Oh the hard-heartedneſſe, the pride and ſtoutneſſe that is in men, not to ſee when the Lords hand is ſo lifted up. What is thy heart flint, and thy Bowels made of braſſe? will not wrath from heaven, great wrath affect thee? Read what followes in the ſame verſe. They will not ſee, but they ſhall ſee. Thou winkeſt with thine eyes now, but the Lord will open them at laſt, thou wilt not believe this is the wrath of God, thou wilt believe it to purpoſe another day, and it may be that day is not far off. That I may ſhew you the wretchedneſſe of this diſpoſition, not to ſee and acknowledge the Lord in ſuch great things, but to lay them upon chance, misfortune ſecond cauſes, and the like. Conſider, 1 This is a meer heatheniſh temper, the Heathens could not do worſe then ſo, the Philiſtines they ſaid if the matter fell not out ſo and ſo, as they had caſt it, it was not the hand of the Lord that ſmote them, but it was a chance that happened. 1. Sam. 6.9. ſhall we make our ſelves Philiſtines? ſhall we compare our ſelves with the worſt of the heathens? Nay, ſome of the heathens have acknowledged therrVide Lipſium Phyſiolog. Stoic. l. 1. Diſſert. undecimá et ſeq. Arrian. lib. 1. cap. 6. & 12 ^mo Jamblich. de vitâ Pythag. cap. 28. Stobaeum Eclog. Phyſic. lib. 1. cap. 3. p. 39Providence of God in ſuchſſforeign. Hiero…l. in aur. carm. paulo poſt. foreign. matters,ttNec Homerus hoc neſcivit: qui de Graecis adflictis cauſam reddit. — foreign. Lipſ. diſſ. 16. foreign. Eurip. apud S…obaeum in Phyſ. they lookt upon evills befalling them as the juſt puniſhments of their ſinnes, they have feared and trembled at the things that have come to paſſe, as acknowledging a Divine Power that was the cauſe of them.uuforeign. Hieroc. in Aur. Car.

ThexxCirca religi…n… talem accepim…. Tomtrua & ſulgura paulo …n…rmius e…paveſcchat Suct. in Auguſt…. Roman Emperours, yea thoſe among them who have been moſtyyAuſus interdum non ſolum vultum attollere: ſed etiam foreign. Refert. Caſaub. de Caligula ex Dione. prophane & wicked, and at ſometimes have contemned God, religion it ſelfe, and have lookt the judgments of God in the face, with pride, & ſcorne, at other times they have been ſurprized with a Panick feare. If they heard p. 40butzzNam qui De os tantopere contemneret, ad minima tonitrna & fulgura connivere, caput obvolvere, advero majora proripere ſe eſtrato, ſub lectu que condere ſolebat. Sue: Calig. thundering, & lightning, they would croutch under their bedds, and hide their heads, fearing that ſome plague from heaven was comming upon them. The Hiſtorian reports of Caligula, that wicked Emperour, that he which did ſo much deſpiſe the Gods, upon the leaſt crack of thunder, or flaſh of lightning was wont to wink, & to wrap up his head; and if the thunder, and lightening were a little greater then ordinary, he would get off the bed on which he lay, and hide himſelf under the bed. Yea, it was aaaMoris fnit cùm tonaret aut fulgeret, aut terra mo veret, continuò pro mutua ſalute diis vota fundere Cauſab. ex Philoſtrato Cuſus verba apponit Cuſtome among ſome of the Heathens, when there was thunder, or lightening, or an earth-quake to pray to their Dietyes for on anothers ſafety and preſervation. Nay, the very devills in hell believe, and tremble, the ſcripture ſaies it, and it is ſo: they have ſeen all the judgments that have been already executed, they know them to be his judgments, and tremble at them. They know all the threatnings of the word to be true; and beleeve they ſhall be a-compliſhed. They know that the day of judgment will come, they look for it, and tremble at the thoughts of it. What art thou worſe then the wickedeſt heathen that ever was? then the blackeſt Fiend in hell? Oh wretched creature! Pluck off the vizard, ſhew what thou art. Do not defile, & abuſe that pretious name of Chriſtian: thou a Chriſtian, and worſe then a Heathen, worſe then the very devills in hell?

2. Not to acknowledge God in ſuch terrible aſtoniſhing things as theſe are, it is the flatteſt moſt down right Atheiſme that ever was. It is to deny p. 41God himſelfe, that there is ſuch a Majeſty as the Majeſty of heaven and earth, it is to deny the word, it is to deny all his judgments, it is in effect to call all the great workes of God that ever he hath wrought in the world meer accidents, and chances: it is to make the floud a meer chance, it is to make the burning of Sodom, and Gomorah a meer chance, in a word it is to make every thing that is recorded in ſcripture as a puniſhment of ſin and ſinners meer caſualities and chances. Oh monſtrous, abominable blaſphemy! was there ever greater blaſphemy then this? This is to deny God, to deny his word, to become a ſtark downrightkkforeign. Hier. foreign. Tragieus quidam apud Lypſ. Atheiſt. Doeſt thou believe there are any ſuch things as judgments: certainly if there be this was one What is a judgment, but onelyonly a puniſhment laid on men for ſin, and that which makes it more remarkeably a judgment is, when men are taken in the midſt of their ſins. Now that ſtage-plaies, are ſins, fearfull and abominable ſins, both in them that act them, and them that behold them, we need not labour much to proove.

1. We might urge, where doth the word of God tolerate ſuch Paſ-times? the word ſayes we ſhould redeeme the time, be ſwift to ſpeak, watch unto prayer. If thou canſt not afford one houre to heare a Sermon, to pray, to performe religious dueties in,Eph. 5.16. James 1.19. 1 Pet. 4.7.Eph 5:16Jas 1:191 Pet 4:7 doth the word afford thee, three, foure houres, or whole nights to ſit up at a play?

2. But this is leaſt of all; ſtage-playes are abſolutely againſt the word, the word forbids idle words, fooliſh words, jeſting, it forbids unchaſt p. 42lookes, unchaſt apparrell, unchaſt geſtures, every thing that might be an occaſion of ſin: the Scripture ſaith, Whoſoever looketh upon a woman to luſt after her, Math. 5.28.Matt 5:28hath committed adultery with her already in his heart. Againe it ſayes The light of the body is the eye, if thine eye be evill thy whole body is full of darkneſſe:Math. 6.22.23.Matt 6:22Matt 6:23 ſtage-playes are ſtuff'd with ſcarrilous, filthy, unbecomming ſpeeches, paſſages, and geſtures: they are the incentives, & occaſions of all luſt: ſtage-playes are the very acting of wickedneſſe, they are a teaching of men to be vile, and wicked. What are all your Comedies, but onelyonly bringing the wanton luſts of men upon the ſtage? as if ſo be the hearts of men were not corrupt enough by nature, but they muſt needs ſee lewdneſſe, and folly acted before their eyes, to provoke them to be wicked. Oh horrible! men are not content to be laſcivious, unchaſt in their thoughts, deſires, and inclinations when they are at home, but they would faigne ſee luſt acted in the life of it, they would faigne ſee it diſplayed in its colours. Is not this abominable? Ezekiel. 23.14.15.16. When ſhe ſaw men pourtrayed upon the wall the images of the Chaldeans pourtrayed with virmilion, girded with girdles upon their loynes, exceeding in dyed attire upon their heads, all of them Princes to look to, after the manner of the Babylonians of Chaldea the land of their nativity, & as ſoon as ſhe ſaw them with her eyes, ſhe doted upon them, and ſent meſſengers unto them in Caldea. Could dead pictures do ſo much, a few painted images on a wall? what then will living pictures do? The p. 43perſons of men acting the part of ſome found and wanton lover, or in another habit repreſenting the amorous looks, carriage, and deportment of ſome lewd and wanton Queane. They, when they ſaw the pictures in the wall Doted on them, and doth not the ſight of luſtfull amorous ſpectacles beget & ſtir up luſt? doth it not bewitch and enchant the hearts of men? There are two ſadhhSee D Reynolds, overthrow of ſtage playes. p. 51. examples of this in Hiſtories. Beſides, do not men attire themſelves in womans habits, and is not this a ſin? Deuteron. 5.22. The woman ſhall not weare that which pertaineth to a man, Prinus Hiſtriom maſtix. p. 392. & ſcy.neither ſhall a man put on a womans garment, for all that do ſo, are an abomination to the Lord thy God. Is there any thing more cleare, or more expreſſe? How frequent is this in ſtage playes? was it not ſo in the late play? was there not one that acted a womans part in womans garments? If we believe the word, theſe were not ordinary ſins, no, they are unnaturall, abominable practiſes, the authors of them are abominable, they are**Abōinabilis eſt apud Deum hoc eſt Deus abhorret ab his monſtrjs. Johannes Wolphius. in Deut. monſters in Gods account as a learned man explaines that text.

3. The hand of God hath remarkably appeared againſt the actors and frequenters of ſtage playes.**Theatre of Gods judgments. There was a womā that went to the Theatre to ſee a play, and returned home poſſeſſed with an uncleane ſpirit: who being rebuked in a conjuration, for daring to aſſault one of the faith, that profeſſed Chriſt; anſwered, that he had done well, becauſe he had found her upon his own ground. Here you have the devils own confeſſion, he acknowledges ſtage playes to be ſinnes, he had her upon his own ground, where p. 44he would have her, and therefore he claimes a right to do what he did. Many inſtances there are in this kind. He that hath a mind to ſatisfy himſelfe may read Mr Prin's Hiſtrio-Maſtix, where there are many Pages to this purpoſe. There is one inſtance ſo neere a kin to that of Witny, that it may not be omitted. Ʋpon the 13 of January, Anno 1583. being the Lords day, an infinite number of people, men, women, and children, reſorted unto Paris garden to ſee Beare-baiting, playes & other paſ-times and being all together mounted aloft upon their ſcaffolds and galleries, and in the midſt of all their jollity and paſtime, all the whole building (not ſo much as one ſtick ſtanding) fell down miraculouſly to the ground with much terror and confuſion in the fall of it; five men and two women were ſlaine out right, and above one hundred and fifty perſons more ſore wounded and bruiſed, whereof many dyed ſhortly after, ſome of them having their braines daſhed out, ſome their heads all to quaſht, ſome their leggs broken ſome their armes, ſome their backs, ſome one hurt ſome another: there being nothing heard there, but woefull ſcreekes & cries, wch did even pieree the skies: children there bewailng the death and hurts of their parents, Parents of their children: wives of their Huſbands, and Husbands of their Wives; ſo that every way from foure of the Clock in the afternoone till nine at night, eſpecially over London bridge; many were carried in and led betwixt their friends, and ſo brought home to their houſes with ſorrowfull heavy hearts, like lame cripples.

4. Much more might be ſaid to proove the abominableneſſe p. 45of theſe playes, from the riſe and originall of them, they being the inventions of the Heathens, deviſed and framed on purpoſe to honour theirllGraeci omnium ſu… rum …udorum …lennita…um at que adeo foreign Gods withall, eſpecially Bacchus their Drunken God, from whence ſtage players were called Bacchus his handy-crafts-men. Frō the maine ends lookt at in them,mmai… Ath… nam foreign. Sed cum veri Dei notitiam a…ſerunt id… Bacchum feſtivitatis authorem dixerunt, hauehave ſcenicos ludos conſecrarunt: huic dramaticam poe…m & univerſam foreign dicarunt, quā antiqui…mi ho…n…: cam ob ca…ſam foreign appellarunt, ſ…enic… hi…ienes ideo foreign ſe… per dicti. IIs;aa. Caſaub. de Satvr. Grae. Po…ſ. & Rom. Saty…a. m Equidem Comaediae ſmis non fere alius crat Gracis, quam latitia & hilaritus Cael Rhod. lib 6. at quae ſequuntur, ne referam vetat pudor & foreign. ſinfull mirth and jollity. From the ordinary concomitants, effects, and fruits of them. But theſe have been ſo largely handed by Dr. Reynolds, Mr. Prinne, and others, that it would be needleſſe to repeat them. There hath been ſaid enough already to prove ſtage playes to be ſinfull. And if ſo, (that we may returne to that where we left) Is it not a judgment if a man be taken in the midſt of his ſinnes? When Nadab & Abihu were ſmitten by the Lord in the midſt of their ſinnes, was it not a judgment, a ſore judgment? The ſtory you have, Levit. 10.1.2. Oh ceaſe to ſpeake againſt the God of heaven any more in this ſort. Certainly it was a judgment, and a manifeſt judgment, it was wrath from heaven, yea it was wrath from heaven againſt you in this place. Suffer me to give you this obſervation. All that were killed were the people of Witny; they were your children, your ſonnes and your daughters that were ſlaine; Why ſhould five of Witny be ſlaine outright, and not any one of other places. This Cōedy was acted in other places, but it was in Witny only that it proved a Tragedy. O Witny, Witny, the Lord is angry with thee, and p. 46there are ſeverall ſins among you, that the Lord points out by this judgment.

1. There is the ſin of Prophaneneſſe amongſt you, how many are there in this place, that are given only to drinking, ſporting, merriments, and paſ-times? I have too ſadly obſerved it in paſſing the ſtreets, people will ſit drinking in an Ale-houſe making themſelves merry with a Fiddle, whereas they will not ſtep over their threſhold to heare a Sermon. Oh this is the very depth of prophaneneſſe, when men care not for God, they care not for his word, they care not for his ordinances, they care not for the great things of ſalvation, but are ſtill calling for their ſports and merriments, they will be jovall and merry, that they will.

Heb. 12.16. Lest there be any prophane perſon as Eſau, that is an unhallowed, and unſanctifyed perſon, one that ſtill lyes in his naturall filth.foreign Why what is the Character of ſuch a one? it is added, who for one morſell of meat ſold his birthright. You of this place have had the Goſpell amongſt you, Chriſt and ſalvation is offered, heaven and happineſſe ſtand waiting on men, few men care for this, few men bid Chriſt and ſalvation welcome: are not many apt to ſay, what need of all this preaching was it not better with us when we had leſſe? Many think it much to afford one houre in a week to heare a Sermon, but they ſay, come let us eat, and drink, and make our ſelves merry, let us dance it, and card it, and be joviall whilſt we may: and I would to God there may be none ſuch found among you, that will ſit up whole nights at p. 47Cards and Dice, that can ſit day after day, many houres together in an Aſehouſe, that grudge a few minnutes to be ſpent in the ſervice of God. Oh! deſperate prophaneneſſe, abominable wickedneſſe! the God of heaven hath revenged this prophaneneſſe this day. Do but thinke with your ſelves, what the place was, where the hand of the Lord was ſeen: was it not in ſuch a Kind of place, where ſuch meetings uſe to bee: I ſpeake not of that Particular houſe, but that it ſhould be in an Inne, Taverne, or Ale-houſe, ſuch a Kind of place to which the people of this place are ſo much adicted, which they haunt ſo much, & ſpend ſo much time in. Is there nothing to be learn't from this? Doth the Lord point out nothing of the ſin of this place herein? The ſinne of drunkennes is to rife & common amongſt you? the drunkards are reeling in your ſtreets, they are open and obvious, to the view of all, I my ſelfe have been too ſad an eyewitneſſe.

2. Another ſin that may be feared to be amongſt, you is the ſin of uncleanneſſe. Is there no fornication, no adultery in ſecret corners? no ſuch things as chambering and wantoneſſe to be found amongſt you? Examine well what all your ſongs, & carolls are, which are ſo often ſung at your dores, & in your houſes? are there none of them baſe, filthy, obſcene. It argues too too light and wanton a ſpirit, that ſo many ſcores, yea ſome hundreds ſhould be at a laſcivious play. Oh this is a fearful ſin, the ſin of uncleanneſſe, fornication, adultery, and thoſe things that border on it. Theſe p. 48ſins bring aſtoniſhing judgments. Some ſins of this nature were they that deſtroyed Sodom, and cauſed fire to come down from heaven upon it. viz: the ſin of uncleanneſſe, and unnaturall luſts. Theſe things are too fowle to be named, theſe things are enough to make the ſun in the firmament to bluſh and be aſhamed, and the light of the day to hide and couer it ſelfe, in which there is mention made of ſuch things.

3. A third ſin, which is too viſible and apparent, is, Neglect of the word and ordinances. Some of them that did attend upon the ordinances have turned their back upon them, and the generality amongſt you doe apparently ſleight them. Formerly what flockinge hath there been to ſermons? how hath this place been filled every Alley, & corner crowded? No people ſo famous for readineſſe, & diligence in hearing the word as the people of Witny: Miniſters that have occaſionally preached among you have obſerved it, your Name hath been famous amongſt others. How thin are your Congregations grown upō the lords day? how ſmall an handfull there are upon Lecture dayes, I am to ſad a witneſſe? Brethren, ſuffer me to ſpeak my feares. I feare one of the great ſins that bath pluct down this judgment, was the neglect of the Goſpell. It was not long ſince, the laſt time that ever I preacht amongſt you on the Lords day, in a full aſſembly, I beſeeched you, I intreated you by all the arguments of love, gentleneſſe, ſweetneſſe, that poſſibly I could to attend upon the word. I beſeecht you by the love of p. 51God, by the mercies of the Lord, by the bowells of his goodneſſe, that you would not sleight the word. The Text was from that of St. John, 1 Iohn: 4.8, 9.God is love, and the poynt from it was, that the Love of God monifested to the world in the diſpenſation of himſelfe by Jeſus Chriſt, it was the moſt peereleſſe, matchleſſe, incomperable love, that ever was. Hence were you called upon in ſuch exhortations as theſe in the Applciation.

Oh do not grieve ſuch a Love! doe not ſleight it! doe not abuſe it! Oh unkind ſinner! Oh hard-hearted ſinner! worſe then the blackest divell in hell! that canſt be drunk, that canſt ſweare, that canſt laugh at holineſſe in the face of that very Love which is come to ſave thee, to pardon thee; that hath ſent the only begotten ſonne that thou might'ſt have life through him. Do not ſin against this love, do not grieve it: ſuffer this love to attaine its ends, to accompliſh its deſires. The deſigne of love is to bring thee unto life, and it hath cost it deare to bring about that deſigne, the ſonne of God muſt come downe from heaven to bring this to paſſe, and is that ſo ſmall a matter? why ſhould any of us be willing to ſtop this love in its workings, to hinder it in its aimes and intentions: all the deſigne of this love is to bring us unto life, and is there any harme in that? Ah, my Brethren, is Death ſpirituall, Eternall death, ſuch a ſweet, ſuch a pleaſant thing, that we ſhould be in love with it? Is wrath, the wrath of the Almighty, everlaſting wrath a thing to be deſired? that we ſhould refuſe to accept of the offers of eternall love, when it comes to offer life and ſalvation. With many more Reaſonings p. 52in this kind. After this you were exhorted to make uſe of the meanes of life and of ſalvation, in ſome ſuch words as theſe. If you are willing to come to the Lord Jeſus for life, you cannot be unwilling to attend upon thoſe meanes, and that word, that holds forth Chriſt and ſalvation. Will any one ſay that that man prizes a pardon, that will not vouchſafe ſo much as to look upon it, nor to read it, when it is ſent unto him? Oh my Brethren! the Goſpell is the word of life, the word of peace, of pardon, and of ſalvation, can he be ſaid to prize ſalvation and Chriſt, that will not come to that word which brings Chriſt, ſalvation, and all? Is that man willing in good earnest to be ſaved (however all men ſay they are willing, God forbid els, but is he ſo in good earneſt?) that will not ſtep over his threſhold to heare a Sermon, where this goſpell is brought, & the meās of ſalvation tēdred? I beſeech you ſuffer me to ſpeake to you in the name of the Lord; I beſeech you in the name of Jeſus Christ, I beſeech you in the bowells of Jeſus Chriſt, if you think this louelove of God the greateſt love that revealeth pardō, life, happineſſe, ſalvation, do not think it much to wait upon the word that reveales it, and makes it manifeſt. Faith commeth by hearing, and hearing is the ordinary meanes to beget Faith, and ſo to bring to Chriſt, and to ſalvation. I beſeech you do not ſleight this Exhortation; if you do, I muſt tell you, (though I am loath ſo to do, yet I am constrained) this Sermon will riſe up in judgment againſt you at the laſt day, and I muſt come in as a witneſſe against you.

Theſe were ſome of the arguments wher-withall you were preſſed; yet not-with-ſtanding all p. 53theſe beſeechings, and entreaties, to my griefe I obſerved it, ſcarce were there any, that did the more frequent the word preached, & hath not the Lord ſhewen his hand ſeverely? whereas there are ſcarce many Scores that wil cōe to hear the word, there are ſome Hūdreds will go to ſee a wicked & an ungodly play. Certainly the Lord hath bin avē ged for this. Do but read that 10. of Lu. frō the be ginning & ſo on, at the 5. verſe it is ſaid, Into whatſoever houſe you enter, firſt ſay, Peace be to this houſe. but what followes? in the 10 verſe it is ſaid, But into whatſoever citty ye enter, and they recieve you not, goe your waies out into the streets of the ſame, and ſay even the very duſt of your citty which cleaveth on us, we do wipe off againſt you. And then there is a ſad cloſe in v. 12. But I ſay unto you that it ſhall be more tollerable for Tyre, and Sidon at the day of judgment, then for you.

4. Another provoking ſin, is the ſin of Atheiſme, and irreligion. Do but read what the Lord Jeſus ſpeakes to the Church of Pergamos. Rev. 2.14. I have a few things againſt thee, why? what is the matter? Thou haſt there them that hold the Doctrine of Balaam: and then againe at the 15. ve. So haſt thou alſo them that hold the doctrine of the Nicolaitans. The doctrine of Balaam is expreſſed, He taught Balaack to caſt a stumbling block before the children of Iſrael, to eat things ſacrificed unto Idolls, and to commit fornication. The Doctrine of theaaforeign. Epiphanius de Nicolao. Nicolaitans was much of the ſame nature, and I bluſh to tell you what it was, they did not onelyonly hold a liberty of uncleanneſſe, but a neceſſity p. 54of it. Now what was the quarrell which Chriſt had with this church? thou haſt there them that hold ſuch and ſuch things: In thee, O Pergamos, are found ſuch monſtrous, and abominable Doctrines, in thee are found ſuch as maintaine thē, & will ſtand for them: with thee it is that they have their ſeat, and reſidence. Are there not to be found in thee, O Witny, corrupt, licentious, abominable Doctrines? haſt thou not alſo them, that hold them, that contend for them with might & maine? Are there none amongſt you that make a mock of ſin, that make ſin nothing, that hold there is no ſuch thing as ſin? Are there none amongſt you, that deny the great fundamentall Doctrines, (which are the very hinges, pillars, and foundations of all religion) denying the reſurrection, the immortality of the ſoule, election and reprobation, Heaven and hell, that deny the damnation of any, and maintaine the ſalvation of all, that can take away the ſcriptures, the whole Bible, and religion it ſelfe all at once, are there none ſuch as theſe are? Theſe are ſad provocations, black and diſmall provocations! I would feigne believe ſome poore ſoules are led aſide through weakneſſe, and ſimplicity, and are beguiled through the ſubtility of that old ſerpent whoſe wiles they are ignorant of. The good Lord deliver them, that they periſh not. Its a dangerous thing to ſtumble at the fundamentalls of religion, and godlineſſe, although it be through weakneſſe. But if there be any ſuch who obſtinately, and pertinatiouſly maintaine ſuch Doctrines, p. 55againſt cleare and convincing light formerly ſhining on them, againſt the truth which ſometimes they owned and profeſſed, they are in a ſad and fearfull caſe. Read the Epiſtles of St. Peter, and Jude, and there you will ſee the ends of thoſe men 2. Pet. 2.1. They bring upon themſelves ſwift deſtruction. v. 3. Their Judgment now of a long time lingereth not, and their damnation ſlumbereth not. Ep. Iude, v. 4. who were before of old ordained to this condemnation. If a man out of deſpight make a mock of Preaching, ſabbaths, ordinances, if there be any worſe place in hell it is reſerved for that man.

You ſee what the ſinnes are which are found amongſt you, I have now ſhewen you your wounds, my next work is to endeavour the healing of them, and indeed that was my maine intention, it was not a pleaſure to me to ſearch and lance your your ſoares, yet that was neceſſary to a cure.

The maine exhortation preſſed on you, hath been an exhortation to repentance, to ſerious, to ſpeedy repentance. And that which remaines, is to give more particular direction, what your carriage and deportment ought to be under the preſent hand of God. There are theſe foure things you ought to ſet before you, and to have in your eye.

1. The work of Humiliation.

2. The work of Reconciliation.

3. The work of Reformation.

4. The work of Remembrance: (for ſo it may be called) laying it as a ſolemne charge upon p. 56your ſelves to keep in remembrance this ſtrange and wonderfull providence.

1. The firſt Duty to be ſet upon is the work of Humiliation. I do not meane you ſhould ſet upon it in your own ſtrength, but take the ſtrength of Chriſt with you, and the ſtrength of the ſpirit with you, and then you may go on. You have ſinned greatly, oh humble your ſelves greatly before the Lord! Manaſſeth did ſo after his great ſinnes, 2. Chron. 33.12. And when he was in affliction, he beſought the Lord his God, and humbled himſelfe greatly before the God of his fathers. Every particular ſoule ſhould humble himſelfe for his particular ſinnes, and ſay, Good Lord! what have my ſinnes been, that ſuch wrath ſhould come upon Witny in my dayes! Every family ſhould mourne, and lament over the ſinnes of that family: Huſbands ſhould mourne apart, and the Wives a part, children a part, and ſervants a part; every one mourning for his owne perſonall ſinnes, and the family ſinnes. In the 12. Zachar. 11. we read of a great mourning, a great mourning indeed, as the mourning of Hadadrimmon in the valley of Megiddon. When was that? When that good King Ioſiah was ſlaine. 2. Chron. 35.23.24.25. Oh that was a dreadfull, a terrible Judgment to have ſuch a Prince taken from them! and this occaſioned a great mourning, the text ſaies, all Iudah, and Ieruſalem mourned for Ioſiah. All were turned mourners then, and there was no one but bare a part in theſe lamentations. Ieremiah the Prophet, he lamented for Ioſiah, and the ſinging p. 57men, and the ſinging women ſpake of Ioſiah in their lamentations unto this day. Their ſinging was turned into mourning, and their rejoycing into lamentation. You have had a great many ſinging men, and ſinging women in this place, ſuch as would goe frō doore to doore ſinging their ſongs and carolls to make themſelves and others mirth Oh! it were well if your ſingers were turned into mourners! if your harpers were turned into lamenters! if inſteed of al your ſongs & carols, & dācings, you would now come and weep together, and ſay as Ieremiah doth. Lament. 3.1. How hath the Lord covered the daughter of Zion with a cloud in his anger? How hath the Lord covered poore Witney with a cloud in his anger? and as it is in the 4. verſe. He hath bent his bow like an enemy, he ſtood with his right hand as an adverſary, he powred our his fury like fire. Complaine as the Church alſo doth in Lam. 3. with a little change in the expreſſion. We are the people that have ſeen affliction by the rod of his wrath. v. 3. Surely againſt us is he turned, he turneth his hand all the day. v. 4. our fleſh, & our skin hath he made old, he hath broken our bones. Thus I ſay cōe & weep together, every ſoule ſhould weep, & every family ſhould weep, & the whole Town ſhould weep, and indeed it were well if God would put it into your hearts to keep a day of weeping, to ſet apart ſome ſolemne day, to faſt and pray, and weep, and humble your ſelves before the Lord. Say unto the Lord as it is Lam. 1, 18. The Lord is righteous, for we have rebelled againſt his commandements: and as the Church bemoanes her ſelfe, p. 58Lam: 3.39, 40, 41, &c. Wherefore doth a living man complaine, a man for the puniſhment of his ſins? let us ſearch and try our wayes, and turne again to the Lord. Let us lift up our heart with our hands unto God in the heavens. We have tranſgreſſed, and rebelled, thou haſt not pardoned. Thou haſt covered with anger, and perſecuted us: thou haſt ſlaine, thou haſt not pittied.

2. Aime at Reconciliation. The Lord is diſpleaſed, he hath been highly provoked: oh labour to get his anger removed, and his wrath pacifyed! Run apace to the Lord Jeſus, entreat him to ſtand betweene you, and his fathers wrath: go to, him ſpeedily, go to him immediately, before farther wrath breake forth. It is not all our teares (though we could poure out whole rivers of thē) that can waſh away one ſin: no, no, in that day ('tis ſpoken immediately after the mention of that great mourning) there ſhall be a fountaine opened for ſin, Zach. 13.1.Zech 13:1and for uncleanneſle. Mourne you muſt, mourne greatly, mourne bitterly, yea, but it is the fountaine that muſt waſh away ſin, it muſt be the fountaine of the Lord Chriſts blood, that muſt waſh away the fowle, and horrible ſins of Witney. Come then, waſh in this fountaine, waſh, and you ſhall be cleane. In the 16 of Numbers we read of great wrath: no ſooner had God executed that fearfull judgment upon Korah, and his rebellious compāy, but the people fell to murmering immediately. v. 41. But on the morrow, all the congregation of the children of Iſrael murmered againſt Moſes, and againſt Aaron, ſaying, ye have killed the people p. 59of the Lord. Oh deſperate, and adventrous ſinners! that when they ſaw the judgment of God executed the very day before, yet they fell into the ſame ſins, which they were guilty of, which had been ſo plagued. How angry is the Lord for this, v: 44, 45. And the Lord ſpake unto Moſes ſaying, get you up from among this congregation, that I may conſume them as in a moment. But what doth Moſes do in this caſe? v: 46. And Moſes ſaid unto Aaron, Take a cenſer, and put fire therein from off the Alter, and put on incenſe, and go quickly unto the congregation, and make an atonement for them, for there is wrath gone out from the Lord, the plague is begun. This repreſented the mediation of Jeſus Chriſt,Iſa. 53.12.Isa 53:12 who is ſaid to make interceſſion for the tranſgreſſors. He is that Angell in the Revelation, that ſtands at the Alter, having a golden cenſer, and much incenſe given to him, that he ſhould offer it with the prayers of thee Saints. chapt. 8.3. Now Moſes ſaies to Aaron, go quickly: or as it may be read, make to go with ſpeed, that is, as the Chaldee, and Greeke tranſlateth it, carry quickly, or in haſte. foreignMake haſte to the Lord Jeſus, away to him every ſoule of you: all you that have not known what the worth of the Lord Jeſus is till this houre, know now how to prize him, it is he that muſt pacify the wrath of God that is gone out againſt thee for thy prophaneneſſe, and thine uncleanneſſe, and thy neglect of the word, and thine Atheiſme, Oh fall in love with the incomperably pretious Lord Jeſus this day, as ſoon as ever thou commeſt home fall upon thy knees, & beg thou mayeſt have p. 60a Chriſt given to thee: the wrath of the Almighty is gone out againſt thee, and will otherwiſe certainly conſume thee. There is no dealing with a ſin-revenging Majeſty, but only in, & by a Mediator. As for you that have intereſt in this pretions Name, O make uſe of it, preſent the righteouſneſſe, and ſatisfaction of the Lord Jeſus Chriſt unto the father. It is he that muſt ſtand betweene the dead, and the living: ſome are cut off already, and the wrath of the Lord is not yet appeaſed. If you interpoſe not the Lord Jeſus, you may expect more wrath, and more plagues. This I commend to you as the chiefe, and maine direction of all the reſt: it is not all thy careleſneſſe, and ſecurity, it is not all thy ſleighting, and deſpiſing the judgments of God, that will be able to keep off the wrath of the Lord in the end. No, this will bring on thee ſo much the more wrath, and heavyer vengeance: Get into the Lord Jeſus, hide your ſelves in the clefts of that rock till this indignation be over paſt. If ever Chriſt be worth having, now is the time. You that cared not for Chriſt when you were at eaſe, and when you lived in pleaſure, my thinkes you ſhould long after Chriſt, and be reſtleſſe till you have gotten him now judgment is come upon you. Oh, Brethren, if the Judgments of God in this world be ſo terrible, that they are enough to abaſh, and appale the ſtouteſt ſinners, how terrible, and how dreadfull will that laſt, and great day of judgment bee? If thou canſt not ſtand before an angry God now without a Saviour, without an advocate to plead thy cauſe, when p. 61he doth but manifeſt a little of his diſpleaſure, and gives but a gentle touch of his finger, how wilt thou ſtand before him without a Saviour, and an advocate? when he ſhall come with millions of Saints and Angells, when the Bookes muſt be opened, and every mans life ripped open, and it ſhall be ſaid, There waſt thou drunk in ſuch a corner, there hadſt thou thy wanton dalliances upon ſuch a bed, at ſuch a time didſt thou revile at the Miniſters of God, and mock at his waies and the profeſſors of them, ſo many yeares thou livedſt in the world, and yet never didſt ſtudy how thou mighteſt come to the knowledge of God, or the way to life and happineſſe; when all this, and much more ſhall be ſaid; and then the Lord ſhall not come to let in a veine of his wrath only; but he will pluck up all the ſluces, & open all the floud-gates of his wrath, and vengeance, when that diſmall place of torment ſhall be ſet before thee, where thoſe unquencheable flames are, where thou ſhalt heare the devills roaring, the damned yelling, and ſee all this prepared for thee, how wilt thou be able to hold up thy head at ſuch a day? Make ſure of Chriſt betimes. They were the laſt, and dying words of one, who in his life time was the Jewell, and Paragon of Religion, and piety in the country where he lived. Make ſure of Chriſt. He is better then all the gold and treaſures in the world, better then the Rubies, or the Onyx ſtone. Thou art eternally happy if thou get him, and Eternally miſerable if thou come ſhort of him.

p. 623. The next thing that is to be ſtudied, and endeavoured after is Reformation. It is Reformation that the Lord looketh after. Do you think that the Lord delighteth in the death of your children? that he taketh pleaſure in the breaking, bruiſing of your bones? is it matter of joy to him to ſee the hurts, and heare the dolefull complaints of your wives, ſervants, and neere relations? No, no, God is love, as you have many times heard had not your ſinnes put him upon it, there had not been ſo ſad a ſpectacle found amongſt you. Put away therefore that evill thing which is in the middeſt of you. When the children of Iſrael had fallen before their enemies, Achan who had taken the accurſed thing, and been the occaſion of the miſery, and diſtreſſe that fell upon them, muſt be found out, and ſtoned: You have ſeene already ſome of the Achans that have troubled your peace, ſtone them now, and put them to death. You have heard it was the prophaneneſſe, the ūcleanneſſe, the contempt of the Goſpell, the Atheiſme, and irreligion that is among you, that hath cauſed all your trouble: put away theſe accurſed things. And here let me ſpeake more fully to you under theſe foure heads.

1. To the looſer, and prophaner ſort.

2. To them that formerly hauehave been profeſſors, but now are fallen off.

3. To them that do ſtill feare the Lord, and hold on in his way.

4. To all the people of the place in generall.

p. 631 To the looſer, & prophaner ſort, the exhortation is, Oh put away all your drunkenneſſe, formication, uncleanneſſe, oathes, blaſphemies; let him that was filthy be filthy no more; let him that ſtole ſteale no more: oh that you would think of leaving all theſe baſe, unworthy, deſperately fooliſh wayes, and think of turning to the Lord with your whole heart, and your whole ſoul! You that have layen rotting, and ſtinking in your luſts many yeares together, thou that art an old grayheaded ſinner, think at laſt of returning to the Lord. Ah poor creatures! what meane you? will you ruine the place you live in, and damne your own ſoules eternally? If men had but common humanity in them they would not continue in their groſſe, and hideous abominations, that would pull downe wrath upon their wives and children, friends and neighbours, the towne and place in which they live. But this is a ſmall matter in compariſon; if they had but a tender regard of their own ſoules, if they made any account of their owne ſalvation, if they had but ſo much as a principle of ſelfe-love in them, they would caſt away thoſe ſinnes, that will certainly damne them in the end. There is none of the ſinnes which thouloveſt ſo dearly and huggeſt them with ſo much tenderneſſe, and will not be brought to part with them upon any termes, (thou hadſt rather part with thy life then with ſuch a luſt) there is none of theſe thy moſt beloved ſinnnes, but it will coſt thee the loſſe of everlaſting life, it will coſt thee the loſſe of God, It will coſt thee the loſſe of the p. 64Kingdome of Heaven. The word ſpeakes it out aloud. No fornicator, nor Idolater, nor adulterer, nor effeminate perſon, nor theefe, nor covetuous perſon, nor drunkard, nor reviler ſhall ever inherit the kingdome of God. 1. Cor: 6. Poor man, doeſt thou know what the Kingdome of God meaneth, from whence thou art for ever to be ſhut out? or doeſt thou know what that for ever is, which is the line and meaſure of thy torments? Sit downe, and pauſe a while, and think what eternity is: thy life is but a minnute, a dreame, a ſhaddow, it is gone before thou think of it: count over the houres of the day, and is the day ſo long a thing, it is but the running of a few ſuch, and then there is a period ſet to all thy pleaſures. How quickly mayeſt thou on thy death-bed look over all thy life paſt, and account it as a very little thing, as a meer point, and beginning only of that which is life? but canſt thou look beyond eternity? canſt thon conceive when everlaſtingneſſe will have an end? all thy pleaſures are gone and paſſed, they are paſſed over as in a dreame, and now thou art in the midſt of eternity before thou art aware. How fearfull then will theſe thoughts be: what muſt I be ever thus? Muſt I be tormented in theſe flames without end? Is there no hope, no poſſibilities of being otherwiſe then I am? After I have ſuffered ſo many millions of yeares; is there for ever ſtill behind? Try a little in thine owne thoughts, and ſee where thou canſt put bonds, and limits to that which is for ever. Try where thou canſt put a ſtop, beyond which thou canſt think of no more: is it better to p. 65be everlaſtingly happy, or everlaſtingly miſerable after a ſcore for two of yeares? Think of theſe things, I beſeech you by all the calls, mercies, judgments of the Lord, by all the riches of his patience, forbearance, long-ſuffering exerciſed towards you. Oh do not put off the thoughts of theſe things, Do not any more chuſe abominable things which his ſoule hateth. Seek ye the Lord, while he may be found, call ye upon him while he is neer. Let the wicked for ſake his way, and the unrighteous man his thoughts: and let him returne unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon.

2. To thoſe that have forſaken their former profeſſion, the exhortation to them is, O Returne, Returne to the good old way of God, returne to the ordinances, returne to the uſe and exerciſe of holy duetyes, to the uſe of prayer, confeſſion of fin, and the like: if you do not, fearfull will your Judgment be. I hope ſome of them that are gone aſtray do belong to the Lord, but truly you muſt come back by weeping-croſſe.

I could tell you ſad ſtoryes in this kind. I ſpeak not by heare-ſay: I have knowen them that have ſmarted deeply for ſleighting the ordinances, neglecting prayer, for low and undervaluing thoughts of Chriſt and his bloud. I could tell you of ſome, that living under ſuch a temptation but for a week, or two, in that ſhort time had loſt all their former communion with God, and being delivered from the ſnare accounted their recovery as a p. 66new converſiō. The experience of one in this kind was ſo eminent, that I thought I was bound to make it publick, that it might ſerve to ſtop, and reſtraine them which are ſo prone to apoſtacy in the preſent age, and I ſhall ſet it down, as neer as I can, in the ſame words and expreſſions, as I had it frō the perſons own hand. Being not well establiſhed, I was ſoon drawn away in my hearte, ſecretly to decline frō that good old way which formerly I walked in, I heard one upon justification, and Christs comming in the fleſh, & upon that place, Christ in you the hope of glory, in ſuch a manner as I never heard the like before, that I was struck with amazement with the manner of his planſible ſpeech. And having heard a good report of the man, and had ſome experience before that he was an able mā to miniſter comfort to them that were in distreſſe, I was exceedingly taken with what came from him. And in his poynt of Iustification, he did labour to beat off from repentance, and from confeſſion of ſin, or begging of pardon for ſin, and held it out, that theſe were a calling in queſtion the faithfullneſſe of God; for he ſhewed that all that the Saints had to do, was to beleeve, and render prayſe; and as he ſayd, he ſpake his owne experience, that he had found more of God in one dayes walking in beleeving, then in many yeares in walking in that ſtrict courſe of praying, and faſting, and keeping dayes of humiliation, and blamed thoſe Miniſters that did hold forth ſuch doctrines. Theſe things he backed on with ſuch Arguments, that it did take much upon the affections of them that heard him. For I never heard him pray, but he would p. 67ſometimes give thanks and that ſo ſweetly, that it, did even raviſh the ſoules of them that heard him and did much preſſe on to that duty.

Thus hearing him at ſeverall times, by degrees I fell from the good old wayes I was trained up in by my parents, and eſpecially that which God had taught me by faithfull Miniſters, and ſoone was I poyſoned with that Doctrine, which my corrupt nature did ſoone cloſe with; to the great diſhonour of the pretious Goſpell, to the grieving of the good ſpirit of God, and the wounding of mine owne conſcience, which was not ſoon healed. I began to try concluſions with God, and and walked as a looſe libertine, and caſt of the duty of prayer to God in private, and ſo quickly I loſt my communion with God, and he withdraw himſelfe from me, and left me for a time: and no ſooner had God left me, but Satan came in with his deluſions, and formed himſelf into an Angel of light, and carryed me up into a fooles Paradiſe, and lulled me aſleep in ſecurity, and carryed me on in that condition for the ſpace of an yeare and halfe before the Lord awakenened me. And no ſooner had I left ſeeking of God in private, but the Lord left me to publique ſhame; for my heart, and ſtrength was let out in an eager perſuit of the world, and love of the creatures, and a fearfull ſleighting of the Sabbath, which began to be a burthen to me, and I had an odious ſleighting eſteeme of the Miniſters of God, and queſtioned their judgments in holding forth the word to the people, and I was exceedingly perplexed with vaine thoughts, and by degrees led into ſuch thoughts as I aw aſhamed to name, and by this the Lord awakened me, for I was exceedingly p. 68startled at it, and began to conſider with my ſelf, that I was out of Gods way, and therefore out of Gods protection. Then I began to remember from whence I was fallen, but it was long ere I could do my first workes, but I was reſolved to turne to my firſt husband, for then it was better with me then now. But I found it a hard pluck before I found my God a reconciled father, pardoning my ſin of Apoſtacy, though I ſought it with bitter teares for the ſpace of halfe an yeare. And I thought to have kept it to my ſelfe, and none ſhould have knowen my trouble, but the anguiſh of my ſpirit was ſo exceeding great, that I could not hide it from God or man, for I was afraid the Lord would have made me a publick example to all that knew me, and that I ſhould have been quite distracted, and ran about the ſtreets like one of thoſe that children run after. But when I ſaw there was no remedy, I made my caſe knowen, and got all the helpes I could to ſeek God for me. When I made my approach to God I was beaten back by mine adverſary, and by mine owne accuſing conſcience, which was more to me then a thouſand witneſſes. And often thoſe words were ſounding in mine eares. Him that draweth back my ſoule abhorreth, and he that putteth his hand to the plough and looketh back, is not fit for the kingdom of heaven, and woe to you Scribes, and Phariſes hypocrites, and that in the 6. of the Hebrews, them that have taſted of the good word of God, and the powers of the world to come, if they fall away, it is impoſſible to renew them by repentance, with many more places: and when I would have prayed in private, it was told me that God would not heare me, then I replyed that I hoped God p. 69would heare him that ſate at his right hand, but it was replyed to me againe the Lord had ſaid to him, (as he had to Jeremiah) pray not for this people, I was ſo lamentably tortured, I could not ſleep, nor eat, nor take any contentment in any relation I had, and had not the Lord witheld me from that which the devill tempted me unto, I had ſurely ended my life. So low was this poore ſoule brought, and ſo deep was the diſtreſſe in which the Lord left it before it was recovered & indeed I cānot declare all, leaſt this relation ſhould ſeeme too tedious. But it pleaſed the Lordat laſt mercifuly to recover this poor diſtreſſed ſoule, though it were long firſt, (that I may uſe ſome of its own expreſſions) before the Lord did ſeale unto it its pardon, many a bitter day, and night it did undergoe: & to this very day it makes ſad, & heavy complaints, & undergoes many a ſharp conflict, but the Lord is pleaſed to ſanctify theſe and former diſpenſations in fuch a way as that there are few Chriſtians in which there is ſo much humility, mortifyedneſſe, ſuch ſweet breathings after God, ſuch high prizings of his preſence, and humble attendance on the ordinances, & frequent uſe of holy duetyes to be found.

So famous an inſtance as this is might ſerve to poyſe, and ballance the looſe and ficle ſpirits of ſuch who begin to hang off from, & to be indifferent unto the good waies of God. Beware of Apoſtacy. Apoſtacy is a fearfull ſin, it is the high way to the ſin againſt the Holy Ghoſt, that ſin which ſhall never be pardoned in this world or in the world to come. Take heed how you medle with edgetooles, p. 70as the proverbe is. Whoever falls on this stone it will grind him to powder. Who ever ſhall claſh with the great Fundamentall Doctrines, the Doctrines about ſin, whether there be any ſuch thing yea or no, touching the reſurrection, Heaven, hell, the laſt Judgment, he that ſhall play, and dally with theſe things, and take liberty to ſpeak for them or againſt them, ſuch wantonneſſe as this is will proove his ruine in the end. Did you not once believe theſe things? were they not once Articles of your faith? how is it that you come to caſt them off? Oh it is the moſt dangerous thing in the world for a man to be medling, and tampering with, and at laſt come to a flat downright denying of the great fundamentall truths of religion, the things which ſometimes he beleeved and profeſſed the beleife off! this man is in a faire way to the unpardonable ſin: I do not ſay this is that ſin, but he that is come to this had need look to himſelf, he is in the way thereunto without abundance of mercy to recover him. Much have thoſe to anſwer for, and fearfull is their Judgment like to be, who peremptorily, and obſtinately maintaine ſuch deſperate opinions, that all men ſhall be ſaved alike, that ſin is nothing, but only that men make it ſomething by their own Melancholly fancies, and timerous apprehentions.bbforeign (repete ex ſuperioribis foreign, Hierocl. This is the very Bane, and cut-throat of all religion, this is that which cuts the very ſinewes of Godlineſſe, this is that which undermines the worſhip of God in the world, and plucks it up by the very rootes. Take away the name, and notion of ſin, make it p. 71nothing, who then will regard to worſhip, feare, obey the great God? who will care for any of his commands? Do you not think the Lord is Jealous for theſe things? Brethren, my heart will hardly ſerve me to ſpeake of theſe things, its even ready to dye, and ſink within me. Good Lord! what wilt thou doe for thy great Name? how poor? how ſleight? how contemptible a thing do men make of thee in the world? men begin to forget that they are thy creatures, and that thou haſt made them! I could even here break forth into teares, and ſay Oh that my head were waters and mine eyes a fountaine of teares that I might weep day, and night for the diſhonour, ſcorne, and contempt that iscaſt vponupon the bleſſed God by theſe things.

It is time for the Angells of the Churches, the Miniſters,A briefe addition touching Atheiſme. and Meſſengers of Jeſus Chriſt to carry that peece of the everlaſting Goſpell, and to preach unto them that dwell on earth, and to every nation, and kindred, and tongue, and people, Revel. 14.6.7.Rev 14:6Rev 14:7ſaying with a loud voice: Feare God, and give glory to him, worſhip him that made heaven, and earth, and the ſea, and the fountaines of water. It was ſaid in Athanaſius his time, that the world was become an Arrian, and now it may be ſayed that the world beginnes to turne Atheiſt. Some there are that dareprofeſſe it. One upon that paſſage: The foole hath ſaid in his heart, there is no God, was not afraid to utter ſuch words, That foole ſpake the truth. Oh monſter! eternity will be a thing long enough to torment thee, and make thee feele whether there be a God yea, or no. But it is not all thy blaſphemy p. 72can rid thee of thy folly. Canſt thou produce the records of the world for ſix, or ſeaven thouſand yeares agoe? canſt thou confute the book of Geneſis, and bring to light ſomewhat more ancient, and authentique then it? Canſt thou tell who was Adams Father? and what the generations of men were before him? riſe up as high in thy thoughts as thou canſt, wilt thou not at laſt come to ſome firſt man? was this man made yea, or no? who was it that made him? was it himſelf. then he was before himſelfe, but was he made by ſome other? who was that? or was he from everlaſting? why then doth he not continue to everlaſting? will any thing deſtroy it ſelfe? Durſt thou truſt thine own ſenſe? are there any ſuch things as ſpirits? if not; why are there ſo many wretched creatures ſuffer for their familiar converſe with them? if thou do believe that there are ſuch things as evill ſpirits, who is it that keepes thē in order, & ſetts bounds to their mallice? But ſuch mōſters who deny the Principles of their being ſhould be rather hiſſed out of the world with abhorrence, thē diſputed againſt.

As there are many that dare profeſſe Atheiſme, ſo there are many that durſt live it. How peremtory and reſolved are men in wayes of ſin? how light a thing do they make of the word commands and threats of God, and of every thing thing that might keep them in awe, and retaine them in their obedience to their acknowledgement, and obſervance of the great God? Men begin to think they are above the word, above hell above damnation, and in effect above God. What a poor, and contemptible thing is religion grown p. 73in the world? Certainly, if religion be the keeping of an awe of God upon a mans ſpiritt, the religation, and binding of the ſoule over to him, the conſtant obſervance of him, and ſtrict conformity to his will, there is little of this religion to be found in the world.

In all theſe reſpects it becommeth the ſervants of the Lord to beſtirre themſelves, to contend zealouſly for God, for the cauſe of religiō, and not patiently to ſuffer the name of God, his worſhip, religion it ſelfe to dye, and be forgotten in the thoughts, & lives of men

3. To you that feare the Lord, and walk on in his wayes, the exhortation to you is, be more holy, be more humble, be more heavenly minded, be more fruitfull in good workes: Zeph. 2, 3. Seek ye the Lord, all ye meek of the earth which have wrought his Judgment, ſeek righteouſneſſe, ſeek meekneſſe. Ye that are meek already, ſeek more meekneſſe, ye that have wrought righteouſneſſe, be more righteous, and abound in all the fruits of righteouſneſſe.

The Lords eye is more eſpecially ſet upon you, he obſerves in a more peculiar manner what your carriage will be, the Lord expecteth you ſhould not onelyonly mourne for your own ſinnes, but for the ſinnes of the place in which you live. Brethren, me thinkes there is not that growth amongſt you which I could wiſh, I could be glad to ſee more life, more ſweet breathings after God amongſt you. Me thinkes you do not love God, and the Lord Jeſus Chriſt enough, you diſcourſe of him but ſeldome, and ſpeak of him but coldly. Ignatius had his heart ſo inflamed p. 74with the love of Chriſt, that when he ſpake of him, he would ſay, My love was crucifyed. Some are ſo full of love to him, as that they are raviſhed when they think of him, they break out, and ſay, oh that excellent! that incomperable one how pretious is the Lord Jeſus! how pretious is he! Men, and Angels are too little to love him, and admire him. For the Lords ſake ſtirre up your ſelves, entertaine Chriſt better, and entertaine the Goſpell better. When the Gentiles heard, that the Goſpell was ſent to them, and thatit appertained to them as well as to the Jewes, it is ſaid, they were glad, and glorifyed the word of the Lord. Acts. 13.48. Oh this was wellcome newes, joyfull tidings to them indeed! their hearts were even raviſhed, and tranſported with ſuch bleſſed tidings as theſe, that Chriſt ſhould become ſalvation to them, as well to the Jewes, for that was it which was made knowen to them in v. 47. They glorifyed the word, they magnifyed, and advanced the word. Oh this was the beſt word that ever they heard! an excellent, and a ſweet word! I beſeech you, my brethren, ſtirre up your ſelves, and provoke one another to love, and to good workes. It is a great fault in the profeſſors of this place, that they maintaine ſuch a diſtance, and ſtrangeneſſe one towards another. The ancient Saints ſpake often one to another. Malachy: 3.16. The Primitive Saints in the Apoſtles times met often, they prayed together, and conferred together. So it ſhould be with you, you ſhould be often viſiting one another, and aſking each other, Oh my Friend! what are your temptations? what are p. 75your comforts? what have the dealings of God been with your ſpirit ſince we mett laſt? is grace kept alive? or is it more dead? This is the way to be a thriving people. I would faine that you of this place ſhould be patternes to all that are round about you for humility, for heavenlymindedneſſe, for ſoundneſſe in the faith, for experience, for holineſſe.

4. To all in generall, the Exhortation is, Labour to ſet up religion in this place, ſet it up in your hearts, ſet it up in your families, ſet it up, as much as may be, in the whole towne. Away now with all your ſinfull ſports, and merriments, away with all your cards, and dice, ſinging, dancing, and ſuch like vanityes. Inſteed of theſe things ſet up Catechizing, praying in the family morning, and evening, and let one neighbour come to another, and ſay, come let us go to heaven together, and ſeek the Lord together. Jerem. 50, 4.5. In thoſe dayes, and in that time ſaith the Lord, the children of Iſrael ſhall come, they, and the children of Judah together, going & weeping: they ſhall ge, & ſeek the Lord their God. They ſhall ask the way to Zion with their faces thitherward ſaying, come, and let us joyne our ſelves to the Lord in a perpetuall covenant that ſhall not be forgotten. Oh what a bleſſed change would this bee, if young, and old, rich, and poor, huſbands, and wives, parents, and children, maſters, and ſervants would all joyne together; if they would come weeping together, and ſeek the Lord, if all the people in this place would ſet their faces towards Heaven, and toward Religion, and ſay, p. 76Come let us joyne our ſelves in a perpetuall Covenant, we will ſtrike in with the Lord this day, and we will never alter our choice more, it ſhall be a Covenant that ſhall never be forgotten. If you would all reſolve this day, Come, we will goe to Zion with our faces thitherward. We will go where the word is preached, and where the ordinances are ſet up, and where the worſhip of God is celebrated, oh we will neglect the word no more, & we will neglect the ordinances no longer. This is one of the laſt requeſts I have to leave with you, oh do not neglect the opertunityes of hearing the word, and comming to the Ordinances as you have done For the Lords ſake, you that are maſters of families come your ſelves, and bring your children, and ſervants along with you; you that have friends, bring your friends with you. Go weeping (as they did) and ſay, oh we have neglected the word, and neglected Chriſt, and neglected ſalvation, but we will neglect them no more. Let that prophecy be fulfilled of you which was ſpoken, Iſai. 2.3. And many people ſhall goe, and ſay, Come ye, and let us goe up to the mountaine of the Load, to the houſe of the God of Jacob, and he will teach us of his wayes, and we will walk in his paths, for out of Zion ſhall goe forth the Law, and the word of the Lord out of Jeruſalem. Redeeme an houre in the week day to heare the word, your callings will not proſper ever the worſe.

4, The laſt thing I have to propound to you by way of direction, is the Duty of Remembrance. Forget not the Wonderous workes which the p. 77Lord hath wrought. When mercyes, or Judgements are new, and freſh, we are apt to ſpeak of them, and to be affected with them, but a little time weares them out of our minds, and blots them quite out of our Remembrance. Oh take heed of this. Bind this ſad Providence for a ſigne upon your hands, and let it be as Frontlets between your eyes. Set it down in your Almanacks, and keep a Regiſter of the Day: oh this was the black, and diſmall day of Gods viſitation on poor Witny. It were good if you kept ſome ſolemne day every yeare as a remembrance of this ſad, and heavy ſtroke. For as great mercyes require great, and and ſolemne praiſes, ſo do great judgments require great, aed ſolemne humiliation. They ſpeake of Joſiah in their lamentations to this day, and made them an Ordinance in Iſrael: and behold they are written in the Lamentations. 2. Chron. 35.25. It ſeemes they had a conſtant remembrance of that judgment (the loſſe of good Joſiah) they ſpeak of him to this day. It was a conſtant practiſe amongſt them to remember that ſad ſtroke: and they had a ſolemne Book of Lamentations appointed to mourne for this judgment. Luke. 17.32. Remember Lots wife. We have not many ſuch Remembers in all the Book of God upon ſo ſpeciall an occaſion, (they may eaſily be all reckoned up) and therefore here is ſome ſpeciall thing hinted to us. Here was a ſpeciall monument of Gods judgment on a woman that was hankering after her old pleaſures, ſhe had been uſed to the delights, and contentments of Sodom, and ſhe was p. 78loath to part with theſe: ſhe lookt back to the Sodom of her former pleaſures, and contentments, and whilſt ſhe is looking back ſhe became a Pillar of ſalt. Oh remember this, (ſaith our Saviour) Remember Lots Wife. There is an accent put on this. You of this place have been hankering after ſports, and merriments, you have been mightily ſet on theſe things, and the Lord hath ſhewen his diſpleaſure by an Eminent hand, and a ſtreched out arme. Oh remember this, remember the Tragicall ſtory at the White Hart.

You have heard now at large what your duty is; in generall it is to fall upon the work of Repentance. You have likewiſe been directed particularly how to carry your ſelves in that work; and what the particular Duetyes are which are to be done by you, and what the Lord expects from each of you in your ſeverall rankes, and places. That which remaines is only, in the cloſe of all, to adde a motive, or two (to that which hath been already ſaid) to preſſe that which is your duety on you.

1. If you do not repent, ſome worſe thing will come upon you. It may be the Lord may ſend a Fire next to conſume all your houſes, it may be he may ſend the peſtilence among you to devoure you, or if not that, a famine: the Lord hath wayes enough to puniſh unrepentant ſinners. Read over that 26. of Leviticus, & there you will ſee what the Lord threatens in ſuch a caſe, v. 23.24. If ye will not be reformed by theſe things, but will walk contrary unto me: then will I alſo walk contrary unto you, and p. 79will puniſh you yet ſeaven times for your ſinnes. v. 27 And if ye will not for all this hearken unto me, but walk contrary unto me: then I will walk contrary unto you alſo in fury; and I, even I, will chaſtiſe you ſeaven times for your ſinnes. If you think to wax ſtout and ſtubborne againſt the Lord, he will be as ſtout againſt you, if you walk contrary to him he will doe ſo to you, and if one judgment will not do it, he will follow you with a ſecond, & a third, and if you ſtill harden your hearts againſt him, he will cōe againſt you in Fury, he will ſummon up all his wrath, and vengeance, and if he be able to break, and ruine you, to be ſure he will do it. Oh it is a dreadfull word. v. 17. I will ſet my face againſt you, and that in the 28. verſe. I, even I will chaſtiſe you. As much as if he ſhould ſay, I the great God, I that made heaven, and earth, and can turne the foundation of it upſidedown whē I pleaſe, I will ſet my ſelfe againſt you, I will engage all my wiſedōe, and all my power, I will put forth all my glory, and excellency to deſtroy you.

If temporall judgments will not prevaile, God hath eternall puniſhents in a readineſſe for obſtinate, and incorrigible ſinners. Tophet is prepared, &c. Hell is in readineſſe, eternall flames, everlaſting burnings are prepared; and thoſe that would not be tamed, and brought into order by the judgments of God in this world, will be ſtill and calme enough when they are thrown there. Then thy pride and ſtoutneſſe of heart againſt the Lord, thy ſtubbornneſſe, and incorrigibleneſſe will do thee little good. This hath God prepared, p. 80Pſ. 7.11, 12, 13. God is angry with the wicked every day: if he turne not, he will whet his ſword, he hath bent his bow, and made it ready; he hath alſo prepared for him the inſtruments of death. Are not the judgments of God in this world terrible enough? do they not ſtrike deep enough? do men beare up themſelves againſt the Almighty, and wax proud againſt him notwithſtanding theſe? Oh! he hath yet a deadly inſtrument left behind, he can ſtrike them into hell, and then they are ſtruck to purpoſe. Art thou not afraid of the firſt death, (the worſt as thou ſuppoſeſt of temporall evills) becauſe that is but a ſhort paſſage? But there is the ſecond death, when thou ſhalt be ever dying, and yet never dye: thou ſhalt be alwayes in the pangs, and agonyes of death, and yet never paſt death it ſelfe. The judgments of God in this world they are but as the Alphabet, as the A.B.C. to that great, O quantum erit iſtud Conſiſtorium, quod Majeſtate divina apparente, & to millibus Angelorum celebrabitur, & quanto majoris Majeſtatis, tanto majoris terroris, & horror is erit impi is. Luth.and laſt judgment. It was Luthers expreſſion. Oh how great (ſayes he againe) ſhall that conſiſtory be, When the Divine majeſty ſhall appeare, and ſo many thouſand Angels and by how much the greater the Majeſty of that court ſhall be, ſo much greater will the dread, and horror be that will fall upon wicked men.

2. If you be a reformed people, the Lord will delight in this place, as much as ever he hath loathed it. The Lord doth not afflict willingly, nor grieve the children of men. No, Judgment is his ſtrange work; had you not put him to it, he had never done that which he hath,

Returne now unto the Lord make a covenant p. 81with him this day to ſerve him with a perfect heart, and a willing mind. Chooſe the Lord for your God, and give up your ſelves in Chriſt Jeſus to him, to walk with him unto all well pleaſing, then will he rejoyce over you to do you good he will ſet himſelfe to bleſſe you with his whole heart, and with his whole ſoule, Bleſſed ſhall you be in the towne, bleſſed in the field, bleſſed in your basket, and bleſſed in your ſtore. Bleſſed when you riſe up, and bleſſed when you lye down. All the people that paſſe by you ſhall ſay. Behold Witny, the Place which the Lord hath bleſſed. The Lord ſhal take away your reproach, and it ſhall no more be ſaid, this is Witny, whom the the Lord hath plagued, but this is Witny whom the Lord hath loved, whom the Lord delighteth in. Yea, the Lord himſelfe ſhall Bleſſe you out of Lion. You ſhall have all the Goſpell mercyes, knowledge ſhall increaſe, and the feare of the Lord abound amongſt you: others ſhall bee provoked by your zeale, they ſhall come, and ſee the religion that is in Witny, and ſay: Behold the place that was eminent for ſin, and judgment, is now become eminent for Holineſſe, and mercy. And now I may ſay as Moſes did, after he had thundered out all the curſes, and ſweetly laid forth all the bleſſings of the Lord upon their obedience or diſobedience to the Law, I have ſet life, and death before you this day. Oh chuſe the way of life, and you are bleſſed, bleſſed ſhall you here, and bleſſed for evermore.

FINIS.

End of the text · John Rowe, The Hand of God Discovered at Whitney (1653)