Twenty five sermons. The second volume by the Right Reverend Father in God, Ralph Brownrig, late Lord Bishop of Exeter ; published by William Martyn, M.A., sometimes preacher at the Rolls.

A [ A] [ B] SERMON ON

ISAI. xxvi. 9.

[ C]

—When thy Iudgements are in the earth, the Inhabitants of the world will learn righteousness.

THis Chapter is stiled by the Prophet Isaiah, Canticum, A Song. Vers. 1. In that day shall this Song be sung in the land of Iudah. A Song, penn'd and prepared for the people of God against their return out of Captivi∣ty. [ D] The Prophet not onely forewarns them of it, that they must all be in bondage to the King of Babylon; but foresees, and as∣sures them they shall not perish there, but they shall be brought back again into their own Countrey.

Thus the Prophet, placed in Excelsa Fidei specula, in Faith's Watch-tower, foresees their miseries, and foretels their delive∣rance. And this prediction of their deliverance is framed into a Song; that, as the occasion will be comfortable, the matter tri∣umphant, so it bespeaks suitable affections, chearful and joyful [ E] thanksgivings unto God. Thus light is sown for the righteous, and gladness for the upright in heart, Psal. xcvii. 11. In the midst of all troubles and afflictions, yet there is a Seed-time, and there shall be an Harvest of Joy, and Comfort. Esay, he sowes this Seed in

Promises, and, in Gods good time, they shall reap the Harvest in [ A] a full Performance.

This Song consists of many sweet strains; 'Tis partly Eucha∣ristical, a Psalm of Thankfulness; and partly Didactieal; M•…•…s∣chil (as David terms many of his Psalms) a Psalm, or Song, to give Instruction. And the Text belongs to this second sort; 'Tis a strain of Instruction. This well learned, and practised, will make the other strain seasonable unto us. Let us first learn righ∣teousness, by Gods just judgements; and that will bring us to a condition of Joy, and Thankfulness, for his merciful Delive∣rances. [ B]

The Text, it shews us what use we are to make of Gods Vi∣sitations; what's the profit, and improvement we must make of our sufferings and afflictions. They are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; they are so ma∣ny lessons, and instructions to us; and we must undergo them accordingly, and learn righteousness by them.

So then, the Text recommends unto us this Truth, That the land of Affliction, 'tis, and ought to be, the School of Instructi∣on. And herein we may consider two things:

• 1. Doctorem.
• 2. Disciplinam. [ C]
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  • 1. What is that that must teach us; that is, our Afflictions; they are our Instructours.
  • 2. What we must learn by them; We must learn righteous∣ness by them: That's the Discipline and Instruction we must receive by them.

First, Let us consider what's that which must teach and in∣struct us; They are our Sufferings and Afflictions. And they are here described unto us in a threefold Notion▪

• 1. In their Nature and Propriety, what, and whose they are; what we must esteem our Afflictions to be; they are no o∣ther [ D] then Gods judgements.
• 2. They are described by their Time and Season; that's im∣plyed in this particle of Time, Quando, When.
• 3. They are described by the circumstance of Place, where they are inflicted. That which God makes the School of Correction, that's the earth. When thy judgements are in the earth.

1. Consider their Nature and Propriety. Afflictions and Ca∣lamities, they are Gods judgements. It is a point of Piety, to know and acknowledge this Truth, That whatsoever befalls us, [ E] all our Sufferings, Personal or National, God is the Authour of them; 'tis his hand that inflicts them. And the Prophet Ieremi∣ah makes it a point of Wisdom to acknowiedge this, chap. ix. 12. Who is a wise man, that may understand this?—for what the

land perisheth. It is great wisdome to know from whom, and [ A] for what our Afflictions are come upon us.

• 1. It is an acknowledgement that God expects from us. He looks we should see him in all our Sufferings, and observe his hand in them. Hear the rod, and who hath appointed it, Mica. vi. 9. and know whose hand it is that brings it.
• 2. He challengeth these Afflictions to himself, as his own special administrations. Is there any evil in the City, and the Lord hath not done it? Amos iii. 6. I form the light, and create dark∣ness; I make peace, and create evil; I the Lord do all these things, Isai. xlv. 7. [ B]
• 3. He takes it hainously, as a great indignity offer'd to his Providence, that we will not acknowledge him in all our Sufferings. Our Prophet complains of it, vers. 11. Lord, when thy hand is lifted up, they will not see it; give no testimony to his just proceedings. See what construction God makes of this; he accounts it no better then a reproach, and slander cast upon him. Ier. v. 12. They have belyed the Lord, and said, 'Tis not he. In all our Sufferings, it must make us confess with old Eli, It is the Lord: and conclud•…•… of our Affliction, as David did of Promo∣tion, It comes neither from the East, nor from the West, nor any o∣ther [ C] point of the Compass; but, In the hand of the Lord there is a Cup, and he reacheth it to us, and pours it upon us.

A necessary Truth it is, and yet we are exceeding back∣ward to learn it. And this backwardness in us, is grounded up∣on two difficulties:

• 1. This acknowledgment, it is Confessio Fidei; and all men have not this Faith, to see and discern our calamities and mise∣ries from whence they come. Many feel the rod, that cannot hear it; feel the smart of it, that cannot apprehend who hath [ D] appointed it. With Belshazzar, we can see the Hand-writing upon the Wall but we cannot read it, and understand the mean∣ing of it. As the Jews, when God spake from heaven, Iohn xii. 29. They said, it thundred; it was but a ratling in the Sky, they made no more of it: So, a natural man without Faiths prospe∣ctive, can hardly look so high as to the hand of God. The evil we suffer, 'tis but some distemper in nature; or the malice of men; or, if it be more immediately from God, then it is chance and fortune, any thing rather then God, that doth afflict us. Whereas Faith and Piety overlooks secondary causes, and fixes upon God. Iob neither mentions Sabeans, nor Caldeans in all [ E] his losses, but acknowledges God in all his sufferings: The Lord hath given, and the Lord hath taken away. This made Ioseph, when he was shamefully entreated by his unnatural brethren, ac∣knowledg to them, Non vos, sed Deus; 'twas not you, but God, that lent me into Egypt.
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• 2. Men are exceeding loth to acknowledge their sufferings to [ A] be Gods judgements, upon another difficulty; 'Tis Confessio reatùs; it bewrays our guiltiness; it carries with it an acknow∣ledgment, that all is not well 'twixt God and us, but that he is become our enemy, and fights against us. Now naturally we are very unwilling to think that God hath any quarrel against us. It is a deceit which we are exceedingly subject unto. Prone we are to delude our selves with this false perswasion, that God and we stand in good terms. How hardly could Samuel dispute Saul out of this delusion, and make him confess there was a breach 'twixt God and him? We are very desirous in all our af∣flictions, [ B] if it be possible, to prove that God is not the Authour of them, but some other cause: Iudiciis Dei detrahimus, ne pec∣catores nos esse cognoscamus, saith Salvian. As Pharaoh laboured a long time to prove that God sent not those plagues upon him, but that Moses wrought them some other way; his Inchanters could do as much as that came to. It is no easie matter to make us acknowledge, either our doings of evil to be sins against God; or our sufferings of evil, to be judgements from God. Thy judgements, saith David, are far out of his •…•…ght; that makes him tush, and puff at all his afflictions. [ C]

So then, the point is briefly thus much; The evils and calami∣ties which we suffer, they are Gods judgements; 'tis our duty so to esteem them, to acknowledge them Acts of Divine Justice. And that will draw from us three other Acknowledgments, and clear and justifie Gods proceedings from three Imputations.

Are our afflictions Gods judgements? Then,

• 1. They are deserved by us; God doth justly inflict them upon us, Sine iniquitate.
• 2. They are advisedly decreed, and wisely ordain'd; he brings them upon us, Sine temeritate; he doth not cast [ D] them upon us at all adventures, and unadvisedly.
• 3. They are proportion'd in a just and holy manner, with a due measure and moderation; he sends them upon us, Sine furore; not in rage and fury.
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    1. Our miseries and afflictions, they are Gods judge∣ments, and therefore deserved. We must not charge God foolish∣ly, but acknowledg him to be righteous in all his proceedings. In∣deed, while we have to deal with men, In foro humanae Iustitiae, we may have something to say: We may charge them with vio∣lence and oppression, and plead our innocency: But when we [ E] consider, Gods hand is in all that we suffer, that will convince us of sin. His judgements are evident convictions of our sinful pro∣vocations. I know, O Lord, saith David, that thy judgements are just, Psal. cxix. The violence of men doth not impeach the

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    justice of God; nor doth the justice of God warrant, or excuse [ A] the violence of men. Iehu must answer for all that bloud which was shed in Iezreel; and yet Iezreel, by Divine Sentence, was devoted to destruction, Hos. i. 4. Vos cogitâstis malum, sed Deus vertit in bonum; You thought evil against me, but God meant it to good, said Ioseph to his unnatural brethren, that sold him into Egypt. Their wicked designs were no impeachments to Gods holy purposes. Quod homo facit improbè, Deus facit justé. The malice of men can be no prejudice to the justice of God.

    We owe this dutiful acknowledgement to God in all our af∣flictions. We must accept of the punishment of our iniquity, Levit. [ B] xxvi. 41. Thus the Church of God submits her self to Gods se∣verity; I will bear the indignation of the Lord, because I have sinned against him, Micah vii. 9. And so again, Lam. i. The Lord is righteous, for I have rebelled against him.

    In all heavy calamities of warr and blood-shed, of dearth and famine, of sickness and diseases, we may take up the Prophet Habakkuks question, Was the Lord displeased against the Rivers? Was thine anger against the rivers? Was thy wrath against the Sea? So may we say; Is the Lord displeased with the course of nature, that he makes it unkindly? Is he angry with the quiet and [ C] peaceable order of the world, that he turns it all into up-rore and confusion? No verily, he is the God of order, not of confu∣sion; he is the God of peace, not of dissention; but our sins have bred and brought upon us those judgements. We are like chim∣neys, set on fire with our own soot. We minister the fewel that feeds the fire of Gods indignation. That's the first; they are judgments, and therefore deserved.

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    2. Our miseries are Gods judgments, and therefore wisely decreed, and ordered by God; he sends them upon us, Sine temeritate; not unadvisedly. Our afflictions, they are not casu∣alties, [ D] but the wise and holy dispensations of a righteous God. In regno providentiae, non est locus temeritati. Chance, or mis∣haps, have no place, bear no sway, in the kingdome of Provi∣dence, and government of God. Our sufferings, they are not Mis∣silia fortunae, scatterings of fortune (as the Philistins thought of their diseases, It may be, 'tis but a chance that hath befallen us.) No, they are right-ayming thunderbolts, as the book of Wisdome excellently calls them. Our chastisements, they come from the hand of God, that doth wisely order them; they lye not at the feet of Fortune, to be spurn'd into the world at all adventures. [ E]

    Thus the Scripture tells of the bending of his Bow, and the pre∣paring of his Arrows; and he shoots not at rovers (as that man that hit Ahab in the battel, it was unwittingly done, and at all adventure) but he hath a steddy aym. He sets up a sinner as his

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    mark, at which he levels and directs his stroke. The most un∣certain, [ A] and seemingly casual afflictions, are yet wisely and sted∣dily ordered by Divine Providence. Amongst the Plagues of Egypt, that of the Swarms of Flies was the most unlikely to be subject to Guidance; Who can order, or direct the tumultuary motions of those living Atoms, and errattick Creatures? Yet, what saith God of that Judgment? Exod. viii. I will send swarms of flies, and the houses of the Egyptians shall be full of them; but in Goshen, where my people dwell, no swarms of flies shall be there. Thus also he calls the Annoyance of Locusts, and Catter-pillars his great Army, of which he is Commander; and see how he or∣ders [ B] them, They shall march every one in his wayes, they shall not break their ranks, they shall walk every one in his path, as a well-ordered Army, Ioel ii. It makes us acknowledge 'tis nei∣ther fate, nor fortune, neither natural destiny, nor uncertain casualty, but the holy hand of God that doth afflict and pu∣nish us.

  • 3. They are Iudgments, and therefore proportioned in a due measure, and moderation; he brings them upon us, Sine furore. Rage and fury are boundless, doth all in extremity. But Justice and Judgment sets limits to it self; keeps within [ C] Compass of a just Moderation. Dispensator poenarum est, & non profusor. S. Basil calls them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
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    • 1. He proportions our sufferings to the measure of our sins. That's Proportio Iustitiae. He ponders our punish∣ments with the weight of our sins, Ut punire videatur justitia, non potestas, saith Salvian; therein rather discharging the office of a Judge, then fulfilling the pleasure of an angry Potentate. Yea, and this he doth with much abatement. He punishes not ultra, but citra; his Judgments fall short, and on this side of [ D] our Iniquities. He punishes us less then our deservings, Ezra ix. He serves out his Judgments with the Strike, not with the heaped Measure.
    • 2. He proportions his Judgments with an eye to our infirmities; That's Proportio Misericordiae. He considers not onely what we do deserve, but what we can endure. He knows our weakness, and will not over-charge us with unsupportable Judgments. I will not contend for ever, neither will I be always wroth, saith God in Isaiah, for the spirit would fail before me, and the souls which I have made. He so remembers us to be sin∣ners, [ E] as that he forgets not we are weak Creatures; able to deserve that, which we are not able to endure. His punishments do not come upon us in their perfection, as elsewhere he threaten∣eth, Isai. xlvii. 9.

Thus God proportions our Afflictions, as he did the manner [ A] of Legal Purifications. That which could endure the fire, was to pass through the fire; but that which could not endure the fire, was to pass through the water. It was his gracious deal∣ing with his people; How oft did they provoke him in the Wilderness? But yet He destroyed them not, and did not stirr up all his wrath; for he remembred they were but flesh, spiritus va∣dens, & non rediens, a wind that passes away, and cometh not a∣gain. Hence arises that seeming Contradiction betwixt his peoples confession, and his pity and compassion; Thou hast pu∣nished us less then our iniquities; nay, saith God, I have punish∣ed [ B] you more, You have received at the Lords hand double for your sins. He is sorry for their afflictions, and seems to blame his Justice, for being too severe.

We have seen the first Particular, the Nature of our Afflicti∣ons, what they are, and what we must account them to be, They are Gods Iudgments. Consider,

II. Their Time and Season. And that is set forth in this Par∣ticle of Time, Quando, when: When thy Iudgements are in the earth. And we may consider this Circumstance of Time in a threefold Notion; [ C]

• 1. This When, 'tis Tempus restrictum; 'Tis a limited and confined Time. This Quando, 'tis but Aliquando; This Time, 'tis but Sometime. His Iudgments are not always abroad in the earth; He is not always smiting, not ever punishing, and afflict∣ing the sons of Men. He doth not always chide, saith David, nor keep his anger for ever, Psal. ciii.. What we say of the offers of his grace, 'tis most true also of the testimonies of his wrath; they are hodiè, they are not quotidiè; they have a limited time, they are not always upon us. There are other times pass over our heads, before this time of Judgment begins; [ D]
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    1. There is the time of his goodness and bounty; and that's like a long Summers-day; a time that God de∣lights in, to do good unto us; to win us to himself by his mercies, that we might serve him with gladness of heart, and delight our selves in his great goodness.

    And,

  • 2. There is the time of his Patience; and that is a long day too, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He hath his time of long-suffer∣ing and patience, when he waits upon the hardness of our hearts, when his Spirit strives with us to re∣claim [ E] us. We provoke him, and yet he will not be provoked, but forbears us, winks at our faults; when his eye-lids, rather then his eyes, look upon us, as David speaks▪ Psal. xi. and he will not take that ad∣vantage

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  • which our sins give against us. These, and [ A] many such times are with him, e're he proceeds to pu∣nish us.
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  2. This Particle of Time, When, admits of another Noti∣on; 'Tis Tempus praestitutum; He hath a set Time and Season for Execution of Judgment. What Paul saith of the Last Judgment, it is true of all other Punishments that do befall us; God hath appointed a day in which he will judge the world, Acts xvii. Thus we see God hath appointed a Birth-day to his Judgments; and when that day comes, his Judgments shall appear, Isai. xlii. 14. I have a long time held my peace, I have been still, and refrained [ B] my self; now will I cry like a travelling woman, I will devour and destroy. According to the time of life, the mother is de∣livered, and brings forth her child; So God hath his appointed time, when the conceptions of his anger shall be brought forth, and shall no longer stay at the place of breaking forth. Ieremy calls it, The day of calamity; Ezekiel, The day of trouble; Amos, the day of darkness. And though these times are in the certain knowledge and power of God onely; yet, as our Saviour speaks, There are signs of the times, by which we may conjecture them. [ C]

  Ripeness of Sin, that is the Season of punishment. Put in the sickle, for the harvest is ripe, their wickedness great, Ioel iii.

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  • 1. Great in the kind; when outragious crying sins, Bloud, Oppression, all kind of Excess aboundeth. These ha∣sten Judgments.
  • 2. Great in the spreadth, and generality of sin; when all flesh hath corrupted their ways; as they in Sodom, from all quarters; A puero usque ad senem, All the foundations of the earth are out of course.
  • 3. Great in the degree; that sin grows impudent and [ D] shameless: They declare their sin as Sodom, they blush not at them, Isai. iii.
  • 4. Great in their obstinacy, that they are impatient of cure. Lot must not find fault in Sodom. Amos must not prophesie in Bethel. The word of God is become a reproach to Ieremy, and a derision daily. When they mocked Gods messengers, and despised his words, and misused his Prophets, then the wrath of the Lord was a∣gainst his people, till there be no remedy, 2 Chron. xxxvi.
• 3. This Circumstance of Time admits of another Notion; [ E] 'Tis Tempus ultimae instantiae; It is then the last Season, and most urgent Opportunity to look about us, to take-out this Lesson, which God is teaching us.

Indeed, there were other Times when this should have been

done, when our learning and amendment would have been more [ A] ingenuous;

• 1. Tempus admonitionum; When God had called upon us by his Word, warned us by his Ministers, and Messengers, whom he hath dispatched unto us; In auditu auris, as soon as he speaks, we should answer him presently. That had been an acceptable time, and would have proved a time of Salvation. What S. Paul said to the Mariners in their distress, Acts 27. may justly be the exprobration of our unteachableness by such fair warnings; Sirs, you should have hearkned unto me, and then you had gained this harm and loss. [ B]
• 2. Tempus benignitatum, The time of mercies and good∣ness of God, when he invited us to himself by his loving-kind∣nesses, would have drawn us with the cords of love, woo'd us to amendment by his favours; Oh! the bounty of God, that should have prevailed with us, and led us to Repentance.
• 3. Tempus castigationum; The time of more mild and gen∣tle Corrections; when he sends upon us more tolerable tokens of his anger, abates somewhat of our plenty, cuts us short of our abundance, frowns upon us with some smaller appearances of his displeasure, that should make us to look about us, and be∣stirr [ C] our selves, and hasten into the wayes and paths of righte∣ousness.

These indeed should be the times of our amendment; and it would have been more pleasing and acceptable. But such is our servile and base nature, such is our want of faith to discern him in these smaller appearances of his displeasure, that nothing will work upon us, but his more heavy Judgments. His Judg∣ments must drive us in, his Mercies will not draw us; that's too gentle Physick, it will not work upon us. Our Prophet com∣plains of it, Vers. 10. Let favour be shewed to the wicked, yet he [ D] will not learn righteousness. Nay, threatnings will not do it; Though thy hand be lifted up, they will not see it, verse 11. never be moved, till we feel it fall on us. Yea, naturally we are prone to set light by Gods more gentle and mild Visitations; Nubecula citò transibit. Solomon forewarns us of it, My son, de∣spise not the chastisement of the Lord, lest his milder Chastise∣ments, turn into severer Judgments. This Contempt of smal∣ler Punishments, will beget an other Contempt, that will little please us. Ezekiel tells us of it; The Sword shall contemn the Rod, saith he; gentler Chastisements shall give place to more heavy [ E] Destruction. We see it in the Method that God observed with Pharoah, and the Egyptians; first, He admonished them by his Messengers; then, He awakened them by his Miracles; then, He scared them by his Threatnings; then, He visited them with

more remote Afflictions; then, came home to them with sores [ A] and sicknesses; then at last, slew them; And then, they yielded to Him.

What saith the Prophet in the foregoing Verse? In the way of thy judgments have they waited for thee. We should have done it in the way of his mercies; but we have lost that opportunity. 'Tis high time we should turn to him in the way of his Iudgments. It had been our wisdom to have prevented our sufferings. As Solomon makes it a point of wisdom, Prov. xxii. 3. The prudent man foresees the evil▪ and hides himself. But that's not our Case now. Our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 hath failed us, let us be sure our 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 may [ B] relieve us and stand us in some stead; See if that may recover us. Ey, when Gods judgments seize upon us, that's the instant and urgent time of repentance; the time of the last patience of God: Either come in now, and make thy peace with God, or thou art devoted to Destruction.

There is yet one Particular more; and that is,

III. The Circumstance of Place, where these Judgments are inflicted, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Saint Basil calls it; the School of Correction; that's the Earth: And this Circumstance doth put upon these Judgments three useful Qualifications to [ C] teach and instruct us.

• 1. These Judgments, they are in the earth; that is, they are outward, and visible, and external Judgments.
• 2. These Judgments, they are in the earth; they are com∣mon, and general, and over-spreading Judgments.
• 3. They are in the earth▪ and so they are present and actual Judgments. Three good Advantages to make them pro∣fitable to us.

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  1. They are visible, and external Judgments. And they are the Judgments that are fittest to teach us Spiritual Judg∣ments [ D] have a quite contrary operation upon us; they render us more indocible and uncapable of this lesson. Blindness of Mind, Hardness of Heart, Stubbornness and Obstinacy of an inflexible Will; these Plagues and Punishments, they are not teaching, and correcting but destroying Judgments. I will send my plagues upon thy heart, saith God to Pharoah; that made him past hope, mark'd him out for destruction.

  As Gregory distinguishes of sins, so may we of sufferings; Carnalia peccata sunt majoris infamiae, sed spirit•…•…alia peccata sunt majoris culpae: So, outward bodily Judgments may be more [ E] smarting and vexatious; but spiritual Judgments are a great deal more dangerous. Oh! when our sins are made our suf∣ferings, Quando non patimur id quod acritèr •…•…lolet, sed facimus id quod turpitèr delectat; that saith S. Aug. is Ira Dei gravissima.

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  'Tis a fearful token of Gods heavy displeasure, when David's [ A] curse falls upon us, and we fall from one wickedness to another; when (as S. Aug. speaks, lib. 1. cap. 24. contra adversar. Legis & Prophet.) Crimina criminibus vindicantur, & supplicia peccantium sunt incrementa vitiorum; there is small hope then to enter in∣to his righteousness. Oh! take heed of being Agents in the Judgments of God. Sufferers may be pitied, but when we come to be Self-destroyers by wilfulness in sin, that puts us into an hopeless condition: when we sport our selves with our mise∣ries, like the Citizens of Caesarea in Africk; of whom S. August. reports, that upon a set time every year, they divided them∣selves [ B] into two Companies, Fathers on one side, and their chil∣dren on the other, and took up stones, and with them maimed, and mischieved, and killed each other.

• 2. His Iudgments are in the earth; They are common, and general, and over-spreading Judgments; and they are most likely to work good upon us. God hath not onely his Per∣sonal, but his National, and Epidemical Judgments. Sometimes he takes a Sinner with a private Judgment, as with an Angle; otherwhile he hath his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his Verriculum, and Drag-net that catches all kind of Sinners. He hath his Arrows in private [ C] Visitations, and he hath his Chain-shot that will bear down all before them. All these are stored up in his Treasures. For, as S. Aug. observes well; Non sicut Regi hominum, aut Principi, sic Deo; quicquid à multis peccatur, inultum est. A multitude of of∣fenders among men, even forces an impunity. And, as elswhere he saith, Neque Rex neque Multitudo,—Excommunication must not reach to Kings, nor to whole Congregations. 'Tis so with Men; but God knows how to punish Multitudes of Sinners, be they never so many. Though we have our ten thousands, he hath his twenty thousands to come against us, as our Saviour [ D] speaks. He hath his Sickle in his hand to reap down whole Countries, Ioel. iii. He hath his Rasor, not onely his Volsellae to pluck out some disordered hair, but to shave and make bare all the body, Ezek. v. 1. He can command his Sword to go through the Land, Ezek. xiv.
• 3. His Iudgments are in the earth; and so they are pre∣sent, and actual Judgments. Conceive them in a threefold near∣ness and propinquity:
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    1. When these Judgments are aliorum poenae. When we see [ E] Gods judgments lie heavy upon others, then we should take warning, and e're they come nearer to us, we should learn righ∣teousness. 'Tis the wisdom which Christ teaches us; When our enemy is afarr off, we should send and sue for conditions of peace. That's the first, and best way of amendment by Gods Judg∣ments;

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    when the visible Judgments of God upon others make [ A] us to bethink our selves, and return to him. Murdering pieces to others, should be Warning pieces to us. The Jews have a saying, that if war be in another Country, yet they should fast and mourn, because the evil of warr is begun, though amongst other people. We should consider, the Judge is now in his Cir∣cuit, God hath entred upon his Visitation, he hath begun with others, it should make us look about us, lest he ends with us. This is Sapere aliorum exempl•…•…; to learn our lesson by other mens sufferings.

    Well, we have over-slipt that time, we are nothing bettered [ B] by Gods heavie hand upon other Nations; the sufferings of Sa∣maria have wrought no good upon Ierusalem; There is yet,

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    2. A nearer propinquity, when these Judgments of God are Nobis impendentia. Ecc•…•… Iudex ante for•…•…s adstat; The Iudge stands before the door; that comes closer to us, and doth more nearly concern us. When a dismall cloud of vengeance hovers over our heads, when we find ourselves beset with his judgments, when the tokens of Gods displeasure begin to appear upon us; discon∣tents, divisions, great thoughts of heart, rumours shall be upon ru∣mours, as the Prophet speaks; when God hath unsheathed his [ C] Sword, and is whetting of it, and we see the Angel, as David did over Ierusalem, ready to smite us, then 'tis high time to look about us; Quando nondum 〈◊〉〈◊〉, sed adhuc imminente & mi∣nante adversario, p•…•…cem quaerimus, that is Sapere nostro periou•…•…o. To learn Righteousness, upon fear of Judgments, it is servile; but yet it may be accepted, may prevent actual punishments. Had we feared them, we should not have felt them.

    Well, we have lost that advantage too▪ There is yet,

  • 3. Another propinquity, and that is worst of all. That is, When his judgments are Nobis incumbentia. They are already [ D] upon us; his wrath is already kindled, and smoaks out against us. We do not onely fear the rod, but feel it; then, if ever, it concerns us to quicken our conversion. When he hath hathed his Sword in our bloud, and it hath eaten flesh, and his Arrows stick fast in our sides; this is Sapere proprio damno. What? Know you not that Egypt is destroyed? O! 'tis high time to awaken, when Gods judgments have broken in upon us, and begun to consume us.

We have seen the first particular of the Text; Doctorem, that which must teach us, His Iudgments; Now, let us consi∣der [ E] the•…•…

Second; that is Disciplina, the Lesson we must learn by them; We must learn Righteousness.

And here we have three things observeable;

• 1. Who are the Scholars; They are the Inhabitants of the [ A] World.
• 2. What is their Duty; they must be Learners.
• 3. What is their Lesson; they must learn Righteousness.

• ...

  1. The Inhabitants of the world; they are the Scholars that must be taught and instructed by these judgments. The Pro∣phet's speech, we see, is of a large circumference. It takes in all, It aims not at any one rank, or order of men, to reform them and all will be well; No, the amendment must be answerable to the judgment. If that be general and over-spreading the earth, the reformation must be as general. The plaister must be as broad as [ B] the soar. If it be an over-flowing scourge, that goes through the Land, sure the amendment must not be confined to a nar∣rower •…•…ompass.

  There is a necessary connexion in these two combi∣nations.

• ...
  • 1▪ National sins, bring National judgments; that's the first; and then
  • ...

    2. National Judgments call for National Repentance.

    In Ioel ii. we read of two Trumpets sounding;

• ...
  • 1. One in the first Verse, there we have it; Blow the [ C] Trumpet in Sion, Sound an alarm, let all the inhabi∣tants of the Land tremble at it; then,
  • 2. At Vers. xv. There is another Trumpet sounding; Blow the Trumpet in Sion, proclaim a Fast; call all to repentance.
• This Trumpet must sound as loud, give as shrill a noise, as did the other Trumpet▪ all the inhabitants of the Land must be called to repentance. And the Use of this second Trumpet be∣longs to us of the Clergie. We are to lift up our voyces like trum∣pets, to call to repentance. As for that other Trumpet, to [ D] fore-tell a judgment, especially to blow a Trumpet to stirr up and bring on a judgment, let them look well to their warrant that will sound such a Trumpet. Let the Sons of Aaron observe that rule which God gives to them for this use of the Trumpet, Numb. x. 7. When the Congregation is to be gathered together, you shall blow, but you shall not sound an Alarm.
• Sure, in all the Scripture, we find not any Prophet of God, by any sound of theirs, quickning or hastning of a judgment. And when they did but foretell it, they did it with much regret and commiseration▪ My bowels, my bowels, saith the Prophet [ E] Ieremiah, I am pained at my very heart, because thou hast heard, O my soul, the sound of the trumpet, the alarm of warr, Ier. iv. 19. But for the Trumpet that calls to repentance, let that like the Trum∣pet on Mount •…•…inai, sound louder, and louder. You are the Lords

• ... Remembrancers, keep not ye silence. 'Tis our office, to teach every [ A] man, and to warn every man, by the sound of this Trumpet. They say, there is a tenure of Land in the Northern borders, which they call the tenure of Cornage; they hold their land by sound∣ing of a Trumpet upon the approach of an Enemy. That is our tenure for what we possess. Our sound must go into all the earth, and our words unto the end of the land; all the inhabitants of the land must be called to repentance. Indeed, sometimes God punishes a few, that all may amend, and his mercy delights in such compendious cures; but he never punishes all, that a few onely may mend; but expects, and exacts a general reformati∣on. [ B] To hope that the repentance of a few private men should prevail for the ceasing of a general judgment, is as if we should think to quench a raging fire by the drops, and sprinklings of a casting-bottle. No, when all flesh have corrupted their ways, 'tis not Noah, Daniel, or Iob, that can prevail with God; nothing can ap∣pease him but a general repentance.
• Thus you see, Who are the Scholars▪ All the Inhabitants of the Land.
• ...

  2. What is their dutie? They are required to learn; And learning on our part, supposes teaching on God's. His judgments [ C] then, they have this virtue in them, they are purposed by God to be our instructions. He delights indeed to win us to himself by a more gentle way, by •…•…avours and mercies; but, if that will not do it, (as it does but seldom); we listen to God, saith S. Aug. Rariùs inter prospera, crebriùs inter adversa; I spake unto thee in thy prosperity, saith God, but thou saidst, I will not hear, Ier. xxii. 21. but then he opens our ears by his corrections, Iob xxxvi. he delivers us over to afflictions, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (as S. Basil speaks) as to so many curst Schoolmasters, that we may learn obedience by the things which we suffer, as the Apostle speaks, [ D] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; his dis∣pleasure must be our instructer; as it is said of Gedeon, he took briers, and thorns, and with them he taught the men of Succoth; Iudg. viii. 16. Res prospera donum est consolantis; res adversa, do∣num est admonentis Dei, saith S. Aug. Doth he grant us prosperity? then he doth encourage us; Doth he send us adversity? then he doth admonish us, Ut, qui beneficiis non intelligitur, plagis intelli∣gatur, saith Cyprian, that we may learn to know him by his pu∣nishments, whom we would not acknowledge in his mercies. His judgments, they are speaking judgments; as God saith to Moses, [ E] Exod. iv. If they will not hearken to the voyce of the first Sign, Gods judgments are Iudicia vocalia, and clamantia too; not dumb and silent, but loud speaking judgments.

  And that calls for our Attention; Audiam quid loquatur Do∣minus;

• ...

  If he speak, it becomes us to listen; If he teaches, it is fit [ A] we should Learn. He that planted the eare, shall not he hear? saith David; The consequence is as good and strong; He that planted the ear, shall not he be heard? he that chastiseth the Heathen, shall no•…•… he correct Us? That is the duty of the Text; We must all learn Righteousness. Surely, if Gods Rod be upon us, we may conclude, there is some things, either not known, or mistaken, or forgotten, or neglected in point of duty. Indeed, as S. Aug. saith, Ti•…•…a shame for some men to begin to learn, but it is a greater shame to continue ignorant. We should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, learn betimes; but if we have let slip that opportunity, we must [ B] be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, late learners, rather then not at all especially; when he writes our Lessons upon our backs in bloud. What saith S. Paul to such? What, have you suffered so many things in vain? If it be yet in vain, Gal. iii. 4.

  And Learners we must be, and that looks at our own duty, what concerns our selves to know and do; not become teachers of other mens duties. And yet, to invert the words of the Apostle; Whereas for this time, we should be all learners now; how few of us are learners? how many of us will teach, and find fault with others? Aliena satagimus, & nostra negligimus, as Chrysostom [ C] speaks; Complain of disorders, call for reformation, censure and condemn the lives of other men, and they, it may be▪ more innnocent then our selves; Ey, but no man saith, What have I done, saith Ieremiah of the people of his time; and it is too true of us. So farr we are from Ionahs confession, Propter me tem∣test•…•… haec, My sin•…•… have had an hand in raising this tempest, that we come not to the Disciples suspition of themselves, Master, is it I? Every man will be an officer to attach others, none acknow∣ledges himself a malefactor, and condemns himself. Curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam [ D] suam; exceeding curious to find fault with others, extreme care∣less to reform themselves. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, very di∣ligent to search other mens sores, but neglect our own, and let them rankle and putrifie.

  Learn then we must; and that, may be, we will be content to do. 'Tis but the business of the brain. Hearing, and conceiving, and remembring, there is no great pains in that; nay, may be, much delight and pleasure in learning and knowing. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Aristotle; there is much pleasure in learning, and increase of knowledge. Man, naturally, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an [ E] understanding, knowing creature. Ey, but that is not all the duty to be learned in the Text. 'Tis a practical duty, and practi∣cal things are best learned by practice. We may know them in notion, and apprehension, and still be accounted ignorant

• ...

  men, if we do not practise them; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [ A] saith the Philosopher, Those things which we learn to do, by do∣ing we learn them. You may teach a man all the rules and method of Musick, but he is no Musician till he can handle his Instrument. Ambulando discimus ambulare; we teach children to go, not by rules and precepts, but by making them go. S. Iohn bids us take heed we mistake not in this point; Little children, let' no man deceive you, he that doth righteousness, is righteous, 1 Iohn iii. 7. A good understanding have they that do thereafter, Psal. iii. Such learning, is to some purpose. And this brings in,

• 3. The last particular, the Lesson to be learned; that is [ B] Righteousness. And take the summ of this duty in these three particulars;
• ...
  • 1. It is Primarium officium. Righteousness is that which God chiefly aims at in all our afflictions; To make us a righteous people, zealous of good works. Indeed, there are other substantial duties, which he requires of us, and expects at our hands, in the day of our visitation. Prayers, and Fastings, and Mourning, and the acts of Humiliation; they are pious, and profitable, and seasonable duties when Gods Hand is heavie upon us. Humble your selves under the mighty hand of God, saith Saint Iames, Re∣turn [ C] to me, with fasting, and with weeping, and with mourning, saith the Lord, Ioel ii. In that day did the Lord call to weeping, and to mourning, and to girding with Sackcloth, Isai. xxii. 12. And the neglect of those duties, were an high provocation; Vers. 14. But yet, the doing of these, is not the thing that God chiefly aims at; as if all were well when these services were performed. These are not Iustitiae, but conditurae Iustitiarum, as Origen speaks; they are but instrumental, and preparative duties, to fit and dis∣pose us to the great duty of Righteousness;
  • ...
    • 1. They are Realia insignia, real confessions of our sinfull [ D] unworthiness.
    • 2. They are Incitamenta poenitentiae, good provocations to Conversion and Amendment.
    • 3. They are Testimonia interni doloris, visible testimonies of our inward Contrition.
  • But yet they come short of the works of Righteousness. They may serve for Physick, but not for Diet, and the regiment of health. We do not say, a man is recovered, because his physick works kindly. The life, and strength of Piety, consists in Righte∣ousness. 'Tis not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith Chrysostom, [ E] not abstinence from meat, but from sin, that makes a good fast. The Ninevites, they fasted, and wore Sackcloth, and sat in Ashes, and it was well-pleasing to God; but yet it was their Righteous∣ness, and the amendment of their lives that prevailed for deli∣verance.

• ...
  • 'Tis not said, That God saw their Fasting; but, God [ A] saw their Works, that they turned from their evil way, and he re∣pented, and spared them. 'Tis Righteousness, saith Solomon, that delivers from death.
  • 2. It is, Substantiale officium. The Lesson to be learned by Gods judgements, is Righteousness; and that's a Substantial du∣ty. Our Saviour calls them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the weighty things of the Law. It consists in the performance of real, and substantial, and moral Obedience. The neglect of those duties, God reven∣geth; and the practice of these, he calls us unto by his severe judgements. [ B]
  • It is not the altering of some outsides, and rituals, to purchase some external forms, that God will be appeased with; or that which he ayms at in his heavy judgements: and yet this is the construction that we make of all his judgments; As if we should pull down an house, to remove a few cob-webs, that are in the roof of it; or pluck out the eye, that we may free it from a mote; or (as Gerson wittily) as if to kill a Fly, that is on a mans forehead, we should take an hammer, and beat out his brains. No, What saith God, when he reckons with his people? Psal. l. I will not reprove thee for thy Sacrifices, and Burnt-offerings. 'Tis [ C] not the failing in these ceremonious Services that doth so much provoke him. The kingdome of God consists not in these, but in Righteousness and Holiness. We must not, cum capiti mederi de∣beamus, reduviam curare, think to cure a vital part, by washing away a mote, or freckle that appears in our face. Relieve the op∣pressed, saith God, judge the cause of the poor, break every heavy yoke, let Righteousness run down like a mighty stream, that is able to quench the flames of Gods anger, and just indignation.
  • 3. The Lesson to be learn'd, is Righteousness, and that is Universale officium; 'tis a comprehensive duty, of a large cir∣cumference. [ D]
  • ...
    • 1. It takes in all estates, and orders of men. Some virtues are appropriate to some sorts of men, they suit not with others. Good Government, that is the Magistrate's virtue; O∣bedience, that is the duty of the people: and so in many others. But Righteousness, it is of universal concernment. It speaks, like Iohn Baptist, to People, to Publicans, to Souldiers; teacheth every one of them what they must do. Warns us, as S. Iohn doth, I write unto you Children, I write unto you Young men, I write unto you Old men: It gives every man his charge. And [ E] then,
    • 2. It takes in all sorts of duties; 'tis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, every virtue: As health is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the good temper of all the hu∣mours of the body, so is Righteousness the just proportion, and

• ...
  • ...
    • exercise of every virtue. And Gods judgements ayms at both [ A] these: First, all the Inhabitants of the land; every rank and or∣der of men, must take out this Lesson. Not say, Reform the Clergie, and all will be right; punish exorbitancies in them, no matter for the rest. What saith the Lord to the Israelites that were so hot in pursuing their brethren▪ 2 Chron. xxviii. 10. And now ye purpose to keep under the children of Iudah and Ierusalem for bond-men, and bond-women unto you; but are there not with you, even with you, sins against the Lord your God? It was a word in season, and gave a check and stop to their rage and fury. Oh! that it might do the like with us. And then every [ B] sort of men must resolve of every sort of duty that belongs un∣to them. Gods judgements have an universal aym; he hunts us not out of one ill course, to drive us into another; hate Idolatry, but commit Sacriledge; flee from Superstition, and run into Prophaneness; cry out of Oppression, and bring in Confusion; suppress Popery, and suffer Schisme and Faction to increase and multiply; as if Locusts had been the onely judge∣ment, and that swarms of Flyes and Lice had brought no annoy∣ance upon the land of Egypt.

No; Let us resolve of an universal Reformation, and then [ C] we may expect an universal Deliverance. Then our God will Return, and Repent, and leave a Blessing behind him. Let us first learn the Didactical part of Esay's Song; and then we shall have cause to take up the Eucharistical part. He will put a new Song into our mouthes, even Thanks-giving unto our God. The righteous Nation shall have perfect peace, as our Prophet here promises. The Apostles words will admit of this inversion; we shall find it true, The fruit of Peace, 'tis sown in Righteousness. Indeed, in this holy Husbandry, Et tellus, & annus sructificat; Righteousness and Peace, they help each [ D] other. Righteousness, that is the soil out of which Peace spring∣eth; and Peace, that is the season, in which Righteousness flou∣risheth. Sow to your selves in Righteousness, and reap in mercy, Hosea x. 12. The work of Righteousness shall be Peace; and the effect of Righteousness shall be Quietness, and Assurance for ever, Isa. xxxii. 17. As S. Augustine sweetly meditates on those words of the Psalmist, Righteousness and Peace have kissed each other; Fac Iustitiam (saith he) & habebis Pacem; duae amicae sunt, tu unam vis, & alteram non facis; nemo est, qui non vult Pacem, sed non omnes volunt operari Iustitiam. Every man wishes for [ E] Peace, but every man is not for Righteousness. No, saith the Fa∣ther, Si amicam Pacis non amaveris, non amabit te Pax. Either love Righteousness, the companion of Peace, or Peace it self will never love thee, or delight to dwell with thee.

Now. the God of Peace, that delights in the Peace and Prospe∣rity [ A] of his servants, lead us into all the ways of RIGH∣TEOUSNESS, and guide our feet into the paths of Peace; And that for His sake, who is the Lord our Righ∣teousness, and the Prince of Peace, even IESUS CHRIST our Peace-maker;

To whom, &c.

[ B]

[ C]

[ D]

[ E]