Sermon

*Isaiah 26:9.* When your judgments are in the earth, the inhabitants of the world will learn righteousness.

This chapter is a song, celebrating the praises of God, in his judgments on his enemies, and favors to his people; and is full of spiritual matter.

The song is appointed to be sung by the faithful at their deliverance from the Babylonish captivity. In this 9th verse, the church declares:

1. Her own frame under the judgments of God: namely an earnest and early desire after him: in the night, signifies in the dark and gloomy times of affliction, when they were under the tyranny and captivity of the enemy, shut up as it were in darkness.

2. What should be the frame of all that see or hear of God's terrible doings in the world, it should teach them righteousness: of which latter we may at this season make some improvement; and a little to open the words.

[When your judgments; &c.] Judgments are acts of divine justice, vindicative, all God's dispensations to the creature, are called either acts of mercy or justice; not as if there were a contradiction in these two; God is just where he is merciful, that is, his being merciful does not infringe or wrong his justice at all: and where God is just, he is merciful also, in this world; because his justice is here dispensed with moderation; though the time be coming when he will execute justice without mercy.

But wherein any act of divine providence, one of these attributes is more visible to the creature than the other, from there it receives its denomination.

Judgments, are judicial acts of God's severity in the world, wherein he declares himself to be set against sin or sinners; some translate it chastisements: judgment sometimes intends proper acts of revenging justice; when God comes forth to right himself upon his enemies, in their wonderful destruction: sometimes severe afflictions, though intended for the amendment of those who suffer them: the word signifies properly, a doing right.

[Righteousness] The word signifies truth and equity: it is oftentimes in Scripture restrained to second table duties, and then it is distinguished from holiness, which refers to first table duties, but here, as in many other places, it is used more largely, to signify a reformation of life, and universal anastasy, or reclaiming from their former sinful courses.

[Will learn] This is spoken as if such an effect should come to pass in all that should see and hear of God's judgments; for the Scripture speaks of some, that when God's hand was upon them, they sinned yet more: thus Ahaz (2 Chronicles 28:22), but it is spoken either,

1. By way of presumption, as if they should say, surely they will learn righteousness.

2. Expressing what ought to be, as if it would be; such a thing should be, and if men were in a right frame, it would be: the meaning is, that there is matter enough in God's judgments to awaken the world to righteousness. Hence,

Doct. The judgments of God in the world carry along with them an universal awakening call to righteousness. When God comes forth riding in his fiery chariot, and dispenses terrible things among the children of men, it sends forth a loud cry to the world to reform and amend their ways. By way of explication, consider a few things.

First. All judgments are of God, it's said your judgments, they come from him: here observe,

1. Some judgments are more immediate, they come by an unseen hand and in an unknown way, we see the effects, but are not able to track them in their causes; of such as these, even an Egyptian magician must say, lo the finger of God.

2. Other judgments come mediately by the mediation or efficiency of instruments, second causes are the next occasion of them, and these are either:

1. Devils, who have a great stroke in many effects of providence, they come by divine permission, God giving them a license, so far as he sees meet for his own ends; and sometimes they come with a commission from God on his errands, who shall for us persuade Ahab to go to Ramoth Gilead and fall? I, faith the devils, go, says God, and prosper (1 Kings 22:20, &c.).

2. Men, who are many times the means of bringing sore and sad calamities upon their fellow creatures, being used and improved by God to that end, by wars, and desolations that follow thereupon, thus God used the Philistines, Syrians, Assyrians, &c. to afflict Israel and Judah.

3. Brute beasts and unreasonable creatures, who serve their great Lord against man, when he rebels against God, which otherwise should have been subservient to him: thus the fiery serpents in the wilderness, the two she-bears, to tear in pieces the mocking children, thus locusts, caterpillars, palmerworms, &c.

4. Elements, stars, rivers, vapors, rain, drought, &c. the stars fought in their course against Sisera, the brook Kishon swept them away (Judges 5).

By all these means God may bring severe punishments upon the creature for his sin: but all these are from God, they are his judgments, and come of his errand. This appears:

1. From the supreme efficiency of God; all creatures move as they are moved by him: in the matter of the action, if he give not his efficiency, they can do nothing at all: in him we live, move and have our being: his efficiency is the first mover, he is as it were the first wheel of the great clock of the world, or the spring of this watch: second beings have an operation, but it has an absolute dependence upon his [illegible] that if so much as a dog wag his tongue against us, there is not only divine permission in it, but divine efficiency also.

2. From his providential ordering of all the affairs of the world: God sits king upon the flood (Psalm 29:10). He is sovereign disposer of all things, and therefore good and evil comes from him, whoever it be that does it (Amos 3:6). God says David, bid Shemei [illegible].

[illegible] 3. Because prayer to God has been the means of turning aside judgment, yes even then when instruments have done their worst, the people of God in their distress, have but acquainted God with it, and sought him in the case, and the business has been done: thus David prays to God to turn the counsel of Achitophel into foolishness, and it's done; and he who formerly was looked upon to speak oracles, is now disregarded: Hezekiah does tell, go into the house of God, and spread Rabshakeh's railing letter before him and leaves the case with him; and the next news is, an angel is sent from heaven, who slays in one night an hundred, four score and five thousand of his enemies (2 Kings 19:35). Hence we have the church's confidence in God's protection, enabling them to sound a challenge to their enemies to do their worst against them (Isaiah 8:9, 10), there is their boldness, God is with us.

Secondly, all those acts of Divine Providence, wherein God discovers his severity in any degree against sin, are properly the judgments of God: wherever God lays his heavy hand upon a people: whether.

1. In revenging himself upon his enemies, by cutting them off, or sorely visiting them.

2. In punishments and [illegible] upon his people, when for their amendment he brings disappointments and afflictions upon them; for in both these God does 1. Show himself set against [illegible]: 2. Do right.

Thirdly, judgments are either

1. More ordinary dispensations of Divine Providence, such as are more common; as the usual afflictions which God brings upon any in way of penalty, namely sicknesses, crosses, losses, poverty, [illegible] rain, famine, pestilence, etc. — these are God's usual scourge, [illegible]

2. More [illegible] some remarkable [illegible] not usual does [illegible] as are more [illegible] frequent, such as possession by devils, deaths by thunder and [illegible] and the like.

Fourthly, judgments are either

1. Private and personal, when God shows his severity upon persons or [illegible] are singled out from others to be the subjects of affliction. Or

2. General and epidemical visitations, when God comes and brings a [illegible] go upon a country or a people.

Fifthly, judgments are either

1. Outward, when the next and immediate subject they [illegible] upon is men's bodies or estates, and damnify them in either. Or

2. Spiritual, when they seize upon men's souls and spirits; as distractions, desperations, etc. I mention these distinctions, partly that we may be the better directed to a careful observance, that we may discover God coming in his several awful dispensations upon us, and partly because we may improve some of them in the application.

Sixthly, all judgments whatever, and in what way soever they come, are doctrinal, they bring instruction and teaching along with them, to those that either see or hear of them; they are speaking providences.

Here consider, 1. That they are doctrinal, 2. How far they are so.

1. That all judgments are doctrinal, will appear, if we consider,

First, that judgments in relation to the subject of them, are acts of the sovereign justice of God. There are [illegible] in this position.

1. They are acts of justice, because God visits none beyond their sins' desert: whatever God's dealing be to any, he will vindicate himself that he does them no wrong, there is sin enough in the creature to make him to justify God when he judgeth (Psalms 51:3, 4; Job 40:4, 5).

2. They are acts of sovereign justice: which appears, because God does not visit all alike in the world, whose sins are alike, but picks and chooses as he sees meet, some to be monuments of his severity, while others are left. God's sovereignty herein appears, because he follows no other rule but his [illegible] pleasure, in making choice whom to dispense judgments, and whom to leave; so that sometimes he leaves, and lets alone, such as have been [illegible] sinners in many aggravating respects, while he takes other [illegible] have not been so notorious: and therefore our Savior Christ, to them enquiring about the man born blind, removes the cause from them to God's sovereignty (John 9:2, 3).

Secondly, they naturally teach these lessons:

1. That God is a just God, that he is set against sin, and will not always [illegible] with sinners: days of patience make sinners forget, yes, atheistically think God is not holy and just; but he is known in his judgments, these are beginning discoveries before the great and general assizes.

2. That God will sooner or later be revenged upon sinners: every monument of Divine revenge lectures out what others may look for and expect at the hands of God. God's judgments declare that sin shall not always go unpunished, that though there be a day of forbearance, yet there shall also be a day wherein they shall receive their wages.

3. That there shall be a great day of judgment: for if some sinners are here taken, and others in this world forborne, according to the pleasure of God's sovereign will, this shows that there must be another day above and besides all these judgment-days, wherein God sits upon some sinners in this world.

4. That there is no security in a state of sin, though we are not such notorious sinners as others, yet are we under sin; we lie open and liable to the judgments of God, and may as soon as others be made monuments of it. It is no cloak to say, I am not as bad as such and such. Are you out from the promise of God's special grace? You are every day open to judgment.

5. That there [illegible] our peace with God: if God [illegible] the scepter, and [illegible] upon sinners, we are in a dangerous state as long as we are not agreed with him, but have him for our adversary. And hence the conclusion is to teach men righteousness, to forsake those sins that are provoking to God, and lay hold upon him in a way of true repentance, in time, for his mercy, lest we also be made monuments of his wrath — this is the voice of all the judgments of God which they speak to the [illegible].

2. How far they are doctrinal: this is considerable, either in respect of

1. The judgments themselves. All judgments serve to teach, they have a voice in them, but some cry louder than others. There is a voice in common calamities and disappointments, but a louder voice in extraordinary judgments; natural causes bring awful judgments, but more awful when they are preternatural; every sickness and disease, every cross and loss speaks, but when God goes out of the ordinary path, here is a more awakening call. In a word, the [illegible] stupendous and admirable the Providence is, the louder is the voice of God, and more clear to be heard, for then the lion roars ([illegible] 3:8).

2. Of the places wherein they are:

(1.) Judgments remote have a voice to us, let them be never so far off [illegible] we have any cognizance of them, for the text limits it to no narrower bounds than the world.

(2.) But judgments near are more loud: when a fire is in our neighbor's house, it then bids us to look about us to secure our own.

(3.) But judgments at home are most loud of all, in our town, or in our families, for then God cries among us, yes the stroke of his rod is upon us, and therefore it is high time for every one to see to himself.

3. In respect of senses:

(1.) Judgments heard of are awful, for this is a great sense of discipline. But

(2.) Judgements seen and felt are more dreadful and awakening; and the reason is, because these senses are more intelligent, and less fallacious: we may question the truth of reports, but what we see and feel we have less cause to suspect. If any sense can inform without fallacy, it is these; as also these are the most affecting senses, the eye affects the heart, much more than when the hand of God lies heavy upon a person.

Seventhly, it is the will and command of God that his judgements should learn men righteousness.

Reas. 1. Because he singles out some to show his judgements upon, and takes not all sinners as he might do: this shows that God would have men improve this day of his presence to repentance. God has pleas enough against others, and might have executed his wrath on them, but when he does not, he shows that he would have others to get good by it.

Reas. 2. Because God in his Word calls men to consider and observe his judgements; he declares it to be his will, that when he visits any in severity for their sins, all Israel should hear, and fear, and do no more so. When God would reclaim Judah from their vain confidence, and awaken them to repentance, he sends them to Shiloh, to see what wastes and desolations he had there made (Jeremiah 7:12).

Reas. 3. Because none of God's providences are in vain, God does nothing in the world to no purpose.

Reas. 4. Because God does by his awakening judgements teach them he intends good to: David professes, Your judgements make me afraid, that is, afraid to sin, afraid to be licentious and remiss in my life and ways.

Reas. 5. Because God does charge the neglect of this duty upon Judah as a great, grievous, and provoking sin: when he had executed his judgements upon her sister Aholah (Israel, the ten Tribes) that Aholibah (Judah) held on her own old courses of sin, and was no way affected therewithal, nor did by it learn to amend (Ezekiel 23).

Use 1. Or information of our judgements in divers things:

1. That afflictions and calamities are not by casualty, they are God's judgements, ordered and fore-determined by him; not a sparrow falls to the ground without him: and therefore let it teach us not to slight them, or look upon them in a negligent manner, as things that come promiscuously, and imprudently to pass, but by the wise disposal of God. See God in all that falls out in the world, and adore him.

2. That it is our duty to look beyond instruments in every judgement that befalls us. It is true, instruments are some of them rational some are [illegible]; and hence some instruments may be [illegible] give opportunity, may in a way of equity be proceeded against: but we must not rest in the malice of instruments, but look [illegible], and see the hand of God: it is a foolish dog that runs after the stone, and minds not the hand that threw it. If we look upon the most rational instruments, as they be in the hands of God, and consider them as under his sovereign [illegible], they are no more than [illegible] or knife, or any other instrument in the hands of a man: The Assyrian my [illegible] (Isaiah 10:5). Hence God is nevertheless to be seen for the malice or spite of the creature, because he improves even the wrath of man to his praise, and the remainder of wrath he restrains. Learn we hence in all the judgements that befall us, not so much to say what means the instruments, but what provokes God, though Syrian before and Philistim behind, yet let Israel return to God that smites him.

3. That times wherein God brings his judgements among a people, are solemn times, and ought to be [illegible] with solemnity; they are times of serious consideration, [illegible] and humiliation. God when he visits a people in judgement, bids [illegible] the trumpet, [illegible] a [illegible] assembly, return to the Lord with weeping, mourning, and lamentation (Joel 2:1, 2, 13). We are not therefore before God this day in this solemn duty, uncalled for.

4. That no person that sees or hears of God's judgements is unconcerned: if he be an inhabitant of this world, there is a voice to him. Learn we therefore to have a care of disinteresting ourselves, or saying, What relation has this or that to me?

5. That the more of God's judgements have been among a people, the more God will have against them, if they repent not; God will have despised judgements to lay to their charge: it will be a heavy aggravation of such a people's sin, that they have not only had and enjoyed God's ordinances among them, but those backed with his truth-confirming providences, speaking once and again, speaking to many senses at once, and yet they have got nothing by them; this is an argument of an exceeding hard heart. God's judgements in this world, if we repent not, will not mitigate but increase our judgements and woes in another.

Use 2. For reproof. And here let me come home in this use and the next, to the case and providence which has occasioned this day's solemnity, the awful judgement of God that is among us: and the reproof is, that [illegible] judgements of God that have befallen us, and [illegible] more nor [illegible] made use of by us than it is. Let this consideration have its weight in humbling us this day before God.

1. We may all [illegible] with our own hearts, that we are no more affected with it, that there is so much ice and coldness in us, that our affections are scarce warmed with such a providence; we may lay our hands upon our mouths, and be angry with ourselves, that we find such a chillness upon our affections. But

2. Particularly, those deserve a reproof,

First, that make all their application of those whom the judgement is upon: oh the spirit of censure that is in too many, and there they rest; Surely there is some special reason, some more than ordinary provocation, why else is God come out upon that family, rather than upon any other family? I do not here speak to make those whom the judgement nextly concerns, to be regardless of God's hand upon them; no, let them know that God calls them into the school of search, and would have them in particular try what is the meaning of his so severe coming out against them, that they may learn to [illegible] in silence, and justify him: but I speak to others, who are apt to judge of persons by providences, though Scripture teaches us that all things fell out alike to all. And therefore let such consider,

This practice is contrary to our Savior's precept, who admonishes others by such providences to learn this lesson, that except they repent, they shall likewise perish (Luke 13:2, 3). It seems personal application suits better; it is the wisest way to bring all things home to our own souls, that might be profitable to us.

This is to forget our own sinfulness: while we judge and censure others, we do tacitly justify ourselves, and think ourselves better than others; we interpret our merit rather than [illegible] mercy to be the distinguishing cause: and is not this to lift up ourselves too high?

This is to forget divine sovereignty: God all this while is not adored by us in his supreme uncontrollable disposal which he has of all creatures, to lay his hand where he pleases, without giving account to the creature. Consider well with yourself, and it may be you have been ten times a greater sinner, if all the circumstances of aggravation were well pondered and weighed, but God [illegible] ends best known to himself has thus dealt.

This is the way to rob God of the glory of his goodness to you in preserving you from this sad calamity, whereas if you reflect inward, you might see so much of provocation in your own heart, and so many grievous obliquities and wanderings, that it would set you into a rapture of admiration, at the unspeakable favor which appears in your preservation, who might have been chosen in the room of this person, to have been hung up as a sign, and a wonder, and an astonishment, for others with sad hearts to have looked upon.

This is not to learn righteousness; for that is only by drawing conclusions home to ourselves, and making the case our own: yes, this is a way to harden our hearts in wickedness. Let us therefore learn to make a better use of this tremendous providence.

Secondly, those that look not beyond instruments. There is a great deal of enquiry made about the Devil's agency, and raising of spirits against such as we are ready to think may be his subservient actors in this case, but how many are there that look no further. Consider,

This is to forget the supremacy of divine providence; we do not remember that God sits and rules over men and devils, and that in such an uncontrollable manner, that earth and hell cannot move to any act upon the creature, unless he permit them.

It tends to hinder the right efficacy of this judgment upon the soul; for it raises, and humbles not the soul of the creature: it is the way to provocation and exasperation, to bitterness and rage, from the consideration of the virulency of the enemy, and that we have [illegible] deserved it at their hands, &c. whereas if we looked beyond these, to God the prime efficient, it would teach us silence, and holy submission: I was dumb, &c. because you did it (Psalm 39:9).

Thirdly, those that look upon the providence with slighting and common affections, whose hearts are not awed by it, but look upon it as matter of [illegible] or no concernment, are as jocund, as vain, as light, as frothy as ever they were: there are too many of these. Consider,

This argues that God is not feared by such hearts, those that fear not God [illegible] his judgments, especially in such judgments, may well be thought not to fear him at all. Assure yourself if this providence, so solemn, have left no impression upon you, you have a heart as hard as [illegible].

[illegible] should learn righteousness: the affections are the feet of the soul, if these move not, there is little good to be hoped for in such an one, and therefore never look that such should get any good by it.

Fourthly, those that have lost their affections: it may be many were at the first, at the newness and strangeness of the sight and spectacle, filled for a season with consternation; but now they are gotten to their old wont again, and recovered their frights and amazements, dried up their fears, and wiped their eyes, and they are where they were before: this shows that this judgment had [illegible] depth of efficacy upon your souls, it was only something external; it shows what your nature is. Oh, that is of a cold nature indeed, that will freeze while the fire is under it. Let all such consider, that they contemn God, and harden their own hearts, and if he do not wonderfully set in, it will be to their own destruction.

Use 3. For exhortation and direction. Oh let it be an awakening word of counsel to us all. We are now come together to affect our souls with this stupendous judgment of God which is among us, the Lord in mercy grant that it may teach us righteousness; the voice of God cries aloud by it to this poor town in a special manner, the Lord give us a hearing ear: let it be our great request, that he would bore our ear to instruction, that it may not pass by without doing us true and saving good. For motive:

Let us consider the awfulness of the judgment itself: this is none of those ordinary dispensations of God's providence which are frequent and usual in the world, to be sure not among [illegible]; it is no common sickness and calamity, and yet if it had been no more it had been our duty to have wisely considered it, and given attention to the voice of it; but it is extraordinary and stupendous: it is not usual for God to give Satan such liberty and power, so to rack and torture, so to hurry and perplex poor creatures, and therefore something [illegible] special to be learned by us, when God has left the common track, and comes in so unwonted a way of judgment.

Consider how nearly we are related to it above others in the land: there is a voice in it to the whole land, but in a more [illegible] manner to poor Groton; it is not a judgment afar off, but it is [illegible] us, yes among us, God has in his wisdom singled out this [illegible] town out of all others in this wilderness, to dispense such an amazing providence in, and therefore let us make a more near and special use of it: let us look upon ourselves to be set up as a beacon upon [illegible] hill by this providence, and let those that hear what has been done among us, hear also of the good effects, and reformation it has wrought among us.

Consider what advantage we have above others to be affected with it: others indeed may hear of it, relations may be carried from one place to another, and that may affect, yet not so much as when it is seen. Why, we may say as Job, I have heard of you with the hearing of the ear, but now mine eye sees you. Reports may be carried various, and that may wound a great part of the credit of it abroad in the world, as not knowing how or where to fasten their belief; however, when never so truly reported, it cannot carry the life of the thing with it: but we have seen, yes seen such things as one would think might melt, or break an heart of stone; we may carry about with us every day, the very pourtraicture of those hellish and diabolical cruelties, those strange gestures, those dreadful voices: and therefore if we be not awed and affected by it, who should?

Consider how sad it will be for us, if we be not awed and affected with this judgment, if we learn nothing by it: Oh how much will God have against us, above others! The nearer he has come to us, and the more we are concerned in it, and the louder the cry has been to us, will all have their particular weight to increase our condemnation, God will lay every circumstance to our charge, and as he has singularly revealed his mind to us in it, so he will have a singular provocation by it. Oh! little do we know how much this providence slighted and misimproved will add to the weight of our sins, and increase of our woes. Let it then be a solemn lesson to teach us righteousness. For Direction:

First, let us all in general learn something by it, let it afford us some practical conclusions, which may be for our use and benefit to instruct and teach us in ways of righteousness; namely,

Learn by it that Satan is busy in places of Gospel light, to seduce and draw away souls from attending the means of grace. The light of the Gospel does not clear and free places from Satan or his bold temptations, these infernal spirits of darkness will come there, and there endeavour to raise mists and fogs to seduce souls; and therefore let us learn not to live securely under the enjoyment of the Gospel of grace, but to spend our time of sojourning here in holy fear.

That there is no place free, no not the house of God from Satan's temptations: when you are in God's house, and your bodily presence to attend the ordinances, the dispensing of the Gospel, Satan will come there, as he often did to this poor creature, he will do all he can to steal away your mind and meditation, he will begin a par[•] with you that shall last as long as the sermon, and you shall go away without receiving one word of instruction. Oh how can [illegible] please your fancy, and delude your soul! And therefore let it awaken you to be careful to keep your foot when you come to the house of God, if you would not offer the sacrifice of fools (Ecclesiastes 5:1). The feet of the soul are the affections, learn to be more watchful over them, to keep them from wandering, lest Satan meet and make a prey of them, and so steal away the feed of the Word from you.

That discontent lays us exceeding open to the assaults of Satan, and gives him more than ordinary advantage to make discoveries of himself to us: little do we know how we do as it were invite the Devil by it. In any government, discontented persons are fittest for traitors to work upon: by discontent we discover a weariness of God's government, and therefore Satan is emboldened by it to come, yes to make his apparitions, and strike in to the drawing over of poor creatures to enter a covenant of rebellion with him, and a wonder it is if any at such a time escape. Learn we therefore to be more watchful over our own hearts, beware how we give any way to secret uprisings against the providence of God.

That this world would be a sad place to live in, if it were not for God's over-ruling providence. Oh how busy is the Devil, that great adversary of souls! And [illegible] full is he of cruelty! Did not God restrain his rage, he would soon make poor mortals incapable of living here below: by the claw you may judge of the lion. We find in Job's case, he goes to the outside of his commission: and here you have a lively spectacle of his venom and spite; Oh then let it awaken us to see by whom we are every day preserved and protected from the rage of devils, God only: Alas! what were we in the hands of these infernal powers, if God's omnipotency did not restrain them. Let this make God more glorious in our eyes.

That there is no safety but under the wings of the Lord Jesus Christ: he only is the strong man that can secure us from the possession of Satan. Satan rules and reigns in this world, and you see how much power he holds over the children of disobedience. And therefore learn hence both to bless God for Christ Jesus, who came into the world to destroy the works of the Devil; had he not come to set up his kingdom in this world, the Devil would have reigned lord and king in all souls, he only is able to dispossess the strength, and uncastle the powers of Hell: as also to fly under the wings of this Redeemer for safeguard, that we may be freed from these cruel enemies.

That visible privileges are no security from Satan: it's not enough to be baptized with water, unless we be also baptized with the Holy Ghost, and with fire; it's not enough to be a member of the visible church, if we be not also of Christ's invisible flock: Satan is not terrified by these outward things, he is not afraid to assault those that are Christ's nominally, and to endeavour to make them his own really. [illegible] it teach us then to beware that we trust not in lying words, have a [illegible] of crying The Temple of the Lord; Satan desires no better advantage [illegible] us, than to draw us to rest secure upon this bottom. Bless God for our privileges, but rest not in them; prize, but do [illegible] them, if you would not be made the prey of Satan.

Let us all in particular learn righteousness by this monument that is before us, let it awaken us all to reform our hearts and lives, to be more careful to and over ourselves for the time to come; let it indeed appear that we have been proficients in this school of God's judgements, that God has brought correction and teaching together, that so in the winding up it may be found a happy judgement. Let us therefore apply it to ourselves in our particular respects.

Let it be a doctrinal providence to young and old.

First, to you that are elder, and more grown up in years, let it awaken you.

Consider how many more provocations God has had from you, than he has had from this poor creature; how many more ordinances and providences have attended upon you, than ever did upon her: think how long you have lived in God's world, and yet have done him little or no service since you came into it: and therefore let this awaken you to see how it stands with you, how the matter goes between God and your souls, whether you are secure under his wings, and at peace with him. When you see one so much younger than you thus visited, oh think upon what ground you stand, fear the like or worse, if you are yet in an uncertain state. Let it in a [illegible] manner awaken old ones to make their calling and election sure, considering how much danger you are in.

Let it teach you how much you have had of the patience of God exercised towards you, that God has borne with and forborne you so long; you have lived a great while longer in the world, and it may be have been more enormous and flagitious in your lives than ever this poor creature was: possibly you have lived in scandalous sins, and grievous pollutions: if you should consider, and ask a reason why God has taken her and not taken you, you may see and say, that if God had gone according to outward appearance, or extremity of rigour, there had been transcendently more ground why he should have come upon you. Oh then, when you see one so young, and one not observed to be guilty of any flagitious crimes taken, while you are by God's goodness spared, learn to admire at, and worship the patience of God towards you.

Let it therefore teach you to amend your ways, and reform your lives, and that speedily: it may be a great argument to quicken you up no longer to use delays, nor put off God coming to you in his Word, and persuading you by his Spirit to repent and return to him. Oh see in this lecture upon what slippery and dangerous ground you stand, and have stood all this while, and if God had been severe towards you, you had not had this opportunity of being called to repentance; and then learn to shake off all delays, to put by all excuses, and bless God that you yet have an opportunity.

Secondly, you that are young ones, behold here one of your tribe and form, as I may say, one of your own years picked out of you by the wise providence of God, to be made an object of God's severity, and man's pity. Out of doubt [illegible] especial cry to you young ones, to remember your Creator [illegible] of your youth: you have been often counselled and admonished in the house of God, yes earnestly and compassionately entreated to devote your young time to God, to give up the prime of your years to him; but you have slighted and disregarded such counsels and calls, and have taken up [illegible] that you would have your childish and youthful vanities, let God by his [illegible] say what he would to you. Well, now God has [illegible] in his providence, and thunders out his mind to you in [illegible] sad object, and what do you now say to it? Will you hear God's voice, or will you for [illegible]? Are you still resolved in your [illegible] courses, or will you learn righteousness? If you would but [illegible] your ears, you might here observe God speaking something to you.

Learn, that there is no safety in [illegible] with the Spirit of God, who comes early to bespeak your souls for God. God shows that he has a quarrel with the youth for slighting and despising counsels and reproofs, he would that you should know he is in haste for an answer, and will not wait long if you [illegible] away your time: God looks that where there is so much of gospel light, and so many endeavours used by church and commonwealth for the instruction of youth in the ways of God, there should be answerable improvement made, and will have you to know that his patience will not wait so long as in places of ignorance. Let it therefore teach you to beware how you presume upon hereafter, and promising yourselves that there is time enough, you may follow your vain courses yet a little longer: while you are thinking it is too soon to repent and amend, how soon may God come and declare that it is too late, that his patience is spent, and there is no more room left for repentance.

That either God or the Devil will have your young time: you are here at your choice, God by his Word and Spirit is tendering you to receive you into his service, and declaring how acceptable and pleasing it will be to him, but if you will not give your time to him, you will to a worse master, the Devil stands waiting, yes endeavouring for you, and if God's yoke please you not, he will easily persuade you to take his, and though that may seem delightful for the present, yet know it, it will be bitterness in the latter end.

That if young ones will not have Christ to reign over them, he may give them over into the hands and power of Satan: if Christ's sweet government do not please you, you shall be left under the tyranny and cruelty of the Devil. Oh then learn hence not to despise and contemn the calls of the gospel, lest God come out in judgement against you, and put you into the everlasting possession of that cruel enemy of your [illegible].

Let [illegible] teach both parents and children: here is something [illegible].

First [illegible] to you that are [illegible] to you [illegible].

[illegible] children's souls: here you may see how open they are by nature to Satan's temptations, how they every day go in danger of those fly and subtle assaults of this politic enemy of their souls: let this lie near your hearts.

Hence let this teach you to be careful in educating them in the nurture and admonition of the Lord, which is the only way and means to prevent this adversary. If you have hitherto been remiss, learn now to be more careful and vigilant about it, let it be a quickening providence to rouse you up from this neglect, by teaching you the great weight of the duty, even of as much moment as the precious lives of their poor souls.

Let it teach you to begin with them betimes, do not defer instructing of them too long; you see Satan will set upon them early, he will not delay long before he comes and uses his endeavors to draw your children's souls away after him: and therefore if you would prevent him, do not you delay, but be dropping in instruction as they are able, and as soon as they are able to understand any thing.

Wherever they go, bear a holy jealousy over them, lest they should offend God, and provoke him to leave them to the Devil: you cannot be always with them, nor constantly have them under your eye, but wherever they be, be sure let your heart go along with them, have a righteous fear concerning them you see Satan is ready to take all occasions to insinuate himself into them, and therefore for ought you know they may have the Devil in their company; let that direct your souls to heaven for them, that God would look to them, and preserve them: Job offers sacrifice for his children, when met in lawful recreation, lest they sinned, and cursed God in their hearts (Job 1:5).

Be more watchful over them hereafter, than you have been heretofore; have a care of [illegible] them have their [illegible], to go and come where and when they please, and especially in the night, be sure take an account of their business, and hold your parental authority over them, keep them within their bounds, you had better bear their hard thoughts of you now, than see them made vassals of Satan, and left up to God's judgments. If your children resist or contemn your authority, the will of God is that you should not bear with them, nor spare them; it is a great deal better they should live in Bridewell under restraint, than in your families at their liberty.

See to your own lives, that they be exemplary to your children, if you teach them never so carefully, yet if you unteach them again by your vain conversation before them, its little the better; think how much advantage you put into Satan's hands against your children, to draw them into sin by your example, he knows well enough what a taking argument this is with children.

Rest not satisfied, but be constant and earnest with God for your children till you see Christ formed in them, as knowing that till then they are in Satan's kingdom, and under his jurisdiction. Oh what bowels of affection, what [illegible] requests might this providence arm us withal! how strong might it make us with God for our children! O pity them in a state of unregeneracy: Christless souls are naked souls, and therefore lie open to the enemy; cease not therefore night nor day begging for them. See in this providence their danger, and let it quicken you to importunacy.

Secondly, children do you learn something hence also.

Learn to hearken to the loving and wholesome counsels of your parents, and not to slight or despise their admonitions and reproofs. You see here how open you are to Satan's assaults, and if you will not hear God speaking to you by your parents, it is just with God to leave you to the Devil, to hear him: know it, when your parents speak to you, and advise you for your good, God speaks to you by them, and if your eye despise them, God may suffer these infernal ravens and eagles to pick it out, and eat it. One would think this monument might make you fear and tremble.

Learn hence not to trust to your parents' covenant, or to think that you shall be saved by their faith, or by it secured from Satan: it is true, you may fare the better by them and for them, but if you rest upon their godliness for your security, you are deceived: you may be the natural children of godly parents, and yet the spiritual children of the Devil (John 8:43, 44). Know it, it is not enough to be the children of godly parents, unless you do inherit their graces: seek therefore that, or else Satan has you at his beck.

Rest not upon your parents' prayers; think it not enough that your godly parents pray for you to God, and therefore you are safe: true, parents' prayers are a great benefit to children, but if they be trusted to, they will prove a mere delusion. Abraham prays for Ishmael, but he [illegible] not for himself: God may answer your parents' prayers in another way, they shall not lose them, but yet if you rest there, they may but increase your woes. Let this therefore call upon you to make your own peace.

Learn to obey your parents in all their lawful commands, and that in obedience to God: acknowledge their authority and jurisdiction over you, and though they restrain you from that which you may think to be a lawful liberty, yet be obedient in all things lawful, for though the thing be a matter indifferent, yet if you disobey and displease your parents in it, be sure you lay yourselves open to Satan.

3. Let it teach both the regenerate, and unregenerate.

First, you that are regenerated, and brought home to God, you may learn something here.

Let this providence teach you to magnify God's grace, that has taken you out of Satan's kingdom, and translated you into the kingdom of his own Son. Whenever we see any left by God, and in any ways in the hand of Satan, and under his power, how should it [illegible] us with God-glorifying thoughts, at the consideration of his wonderful love to us. Now is a time to consider who made the difference between two pieces of the same clay, to remember how opposite we were to any saving good, what pains God took with us, what persuasions he used, and how contumeliously we often handled his Spirit; [illegible] consider that if his love had not carried him against our hatred, had [illegible] he pitied us, when we did not, could not pity ourselves, we had yet to this day been under the dominion of Hell.

Let it awaken you to walk worthy of your vocation; you now see your calling, you are called out of Satan's kingdom, you are delivered from the powers of darkness, labor then to walk no longer in the vanity of your minds. Are you God's children? Live in holiness (1 Peter 1:14, &c.). Oh that this providence might awaken those that have given up themselves to God and his service, to consider whether we have not too much gratified Satan, by being too light, too vain, too excessive in taking liberty in worldly mirth and vanity, too little spiritual in our course and conversation among men. Let it then be a word of warning to us to be more serious and cautious to ourselves and ways for the time to come.

Let it move in you earnest bowels of compassion towards those that are yet in Satan's kingdom, and under his spiritual jurisdiction: you may here see a little, though but a little, yet so much appears here visible and demonstrative, as may give a glimpse of discovery how sad and doleful the condition of poor unregenerate sinners is, who are spiritually possessed by Satan. Let it then rouse up in you bowels of pity, when you look in the faces of any such, let it make you to mourn over them, and pray for them, and counsel and advise them as God gives you opportunity, that if it may be, you may be helpful to their escape out of the paws of the devouring Lion.

Let it awaken you to watch your ways and actions, to be careful to your lives and courses, how you carry it before them who are yet in their vanity, lest Satan make you his stales to allure poor souls by. If the Devil can belie the people of God to encourage others to hearken to him, be sure he will make his market of your failings, negligent walkings, and whatever is done amiss by you at one time or other, to draw others more fearlessly after him; and will it not be a sad thing that souls should follow Satan to their eternal ruin and perdition, and you the live-birds that have drawn them into this net? For the Lord's sake, for the love you bear to poor souls, if there be any pity, any compassion, any desire to God's glory, or others' salvation, look to your ways, and see they be exemplary.

Secondly, you that are unregenerate, labor to hear the voice of God in this providence, and learn by it.

Let this example teach you how cruel a master you serve: you see here, that Satan (whatever pretences he makes, and fair promises he seeks to delude poor souls withal) is in his heart set against all mankind, and he seeks only to destroy them; and if once God lets him loose, and gives him liberty, he will soon show his own nature, and give evidence of his cruelty. This you have seen is but a little of that bitter spite he will exercise upon those who shall be wholly delivered into his hands. You have little cause to boast of your condition, it's a cruel bondage, you are in the hands of one whose tender mercies are cruelty. Oh that this might make you weary of Satan's government, that it might make you begin to discover his policies, and flee from him.

Let it show you the great danger you go in every hour of being made a prey to Satan. Consider how ready this adversary is to fasten his talons upon poor creatures, if God permit him: and consider that you have no security, no ground to promise yourself that God will defend you from him, no not for a moment, it is God's goodness that he has here afforded you his protection, but you have no promise that he will continue it. Yes, consider, how many calls and counsels, how many providences and ordinances you have despised, how often God has come to you, and wooed earnestly for your soul, used heart-breaking entreaties with you, endeavoring to insinuate himself into your very soul, and yet you have hardened your heart against all, and resolutely refused: think then, what have you to say for yourself why you may not speedily hear God say to the Devil, Take the full and everlasting possession of such a soul? And what will become of you then?

Hence let it be a loud cry to you to repentance: you have had many cries in your ears from the Word, but you have not believed the report which God's messengers have brought. Oh that you would believe when God adds such a confirmation to the truth of his Word! Read your own state in this poor monument, and think by what you see in her, what is like to become of you in the state you are in; hearken, and you may hear God crying to you by her, Except you repent, you shall all likewise perish.

Lastly, let me return once again to all that are here in God's presence this day to humble themselves before him: learn we hence, for this day, and henceforward, these two lessons.

Let us all examine by this providence what sins they have been, that have given Satan so much footing in this poor place: sure the voice of God is loud to us, and bids us to bring this matter upon [illegible]; for though God be sovereign yet it is to us a time of consideration when God's hand is out against us (Haggai 1:7). Let it then bring us upon a serious trial of ourselves and ways, that we may be able to trace God in his providence, and acknowledge his righteous judgments; let us ask whether our contentions have not set open this door, and invited Satan in? I am sure these carry a very great resemblance of the Devil's cloven foot. Have not our heart-divisions grieved away the Spirit of God, and given Satan this advantage? I am sure they leave a people faulty (Hosea 10:2), and therefore lay them open to severe punishments: these have been too general sins, and what have been in particular? What a deal of worldly-mindedness in the elder sort? The vanity and looseness in the younger, increased to such a height of impudency. Let me add, the general light esteem there has been among us of God's holy and precious ordinances, and contempt of his messengers: these are crying sins, and therefore, may well be answered with loud-speaking providences.

Let us all join heart and hand to drive this enemy out again. Let that be our great business this day to implore God, and beg his assistance and direction in so great a work as this is; and let us forthwith set upon it, and follow it might and main: and that in repentance of, and humiliation for what is past, and reformation for the future, let us search and try our ways, and turn again to the Lord. Let us lay aside envy and malice, throw down our contention and strife, and take up peace and love. Let the aged reform their earthly-mindedness, and the youth their vanity, their night-walkings, and merry drinking-meetings; let the judgements of God awe our hearts, and leave such impressions behind them, as may powerfully lead us in ways of righteousness, that God may delight to dwell among us, and tread Satan under our feet.