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 d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phav By unrighteousnesse is mean't sins against the second Table 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Doctrine and 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 Judgments 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 f Omne 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 g 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 h Sola parvipensio causat iram omne provocans iram est aliquid sub ratione injusti Aquin. he is presently inflamed his blood is up i Ira est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 and sinners as contemning his holy majesty as scorning him and setting him at nought and this he hates and cannot but hate 2. The k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 k Ad jus autem pertinet aptitudo quam Aristoreles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est dignitatem vocat Michael Ephesius id quod secundum eam aequale dicitur interpretatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 2. 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
Brethren my heart will hardly serve me to speake of these things it s 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 vpon 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 saying 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 can 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 in 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 onely 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 with 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 your 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 heavenly-mindednesse 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
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 startled 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 would 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 edge-tooles as 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 b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repete ex superioribis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 nothing 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