A DISCOURSE Concerning God's Judgements; Resolving many weighty QVESTIONS and CASES Relating to them. Preached (for the substance of it) at OLD SWINFORD IN WORCESTER-SHIRE: And now published to accompany The annexed NARRATIVE, Concerning the Man whose Hands and Legs lately rotten off: In the neighbouring Parish of KINGS-SWINFORD, IN STAFFORD-SHIRE; Penned by another Author.  
By SIMON FORD, D. D. and Rector of the said Parish.  
LONDON: Printed by A. C. for Henry Brome, at the Gun at the West-end of St. Paul's, 1678.   

Imprimatur.  
Sept. 25. T. Turner.   

To his Honoured Friends, THOMAS TOLEY OF KEDERMINSTER; AND PHILIP TOLEY OF PRESTWOOD-HALL, Esquires.  
Honoured Sirs,  
THat I join both your Names in one Dedication, is not barely because you are Brethren, both in Nature, and endeared affection each to other: but also, because you have been, and still are so, in the particular kindnesses you have for me, and my labours. For I gratefully acknowledge, that from the free and unexpected donation of the elder of you, I am fixed in this Sphere wherein I now move: and from the others near neighbourhood I receive constant expressions of a more than ordinary value for my Ministry. And withal, knowing the great Influence both your Names have on those parts, to the benefit of which especially the following Papers are designed; I thought it necessary in the publication of them to desire your joint-countenance in the recommendation of them to your many Tenants and Dependants. A request, which I doubt not to obtain from you, because I know both your hearts are already possessed with a just veneration of that great Providence which occasioned them, and an hearty desire that all those who any way relate to you may be bettered thereby.  
Which Providence, as it filled all these parts, and thence the whole Nation, for some months, with discourse and wonder; and exercised the curiosity of all inquisitive Persons, whose occasions brought them near the place where it was acted; and I hope hath contributed towards the edification of many of them. So the consideration thereof excited me to attempt to render it more serviceable to that great End. This I endeavoured lately, by preaching several Sermons relating to that occasion, to my own Congregation, who had generally been led either by their Curiosity, or better Motives (as it is to be hoped of divers of them) to the sight of that sad spectacle, exposed by the Divine Majesty to public view so near their own habitations: and afterwards upon the declared opinion of divers Judicious Auditors, that they might be more publicly useful, reviewed them, and fitted them, as well as such plain Country Discourses could be, without wholly altering the frame of them, for the Press.  
And this I did, the rather because they were thought fit by the Reverend Author of the annexed Narrative in particular, to accompany it into the world; which he therefore sent to me, that I might so annex it; and withal, might farther assist it to the obtaining its honest end, by my attestation and recommendation.  
And the former of these (though he needs it not) I do hereby readily give him, as being assured by unquestionable Testimony, (though I myself was out of the Country, during the greatest part of the time wherein that sad Providence was acting) that the substance of what he relates is exactly True, and concerning the Particulars, (seeing they are averred upon his own Personal knowledge, who by occasion of the nearness of his residence, being within the bounds of the same Parish, was the most frequent Visitor of the Party whose condition he relates) no man can rationally doubt, who knows him, (as you both have for many years) or will but ask a character of him from you.  
The latter, because I need not give it as to you, to whom the knowledge of the Author himself sufficiently recommends it; and yet I desire to give it to others by you; and beg the same again myself from you on the behalf of the discourse prefixed, which (as being more properly mine own) I hereby consign, with myself, to your service, as being,  
Honoured Sirs, Your most affectionate and obliged Servant in the work of the Lord Jesus, SIMON FORD. Old Swinford, Sept. 20. 1677.   

To the Christian Readers of this Discourse, and the annexed Narrative: Especially the Inhabitants of Old Swinford and Kings-Swinford, with the Town of Sturbridge, and the adjacent Parishes and Hamlets.  
Christian Readers, and especially you of this Neighbourhood,  
I Suppose many (if not most) of you are already acquainted with the Providence which occasioned these Papers I now present you with: or, if any be strangers thereto, they may be informed thereof from the Narrative annexed. The Reverend Author whereof (sufficiently known to divers of you both for his ability and integrity) hath thought fit to honour me so far, as to recommend the publication of it to me, together with this Discourse, the substance whereof, on the same occasion, was lately preached in the hearing of a considerable number of you.  
That I direct them to you especially of this Neighbourhood, will be a sufficient Testimony to Aftertimes, that the matter of Fact to which they relate, is an undoubted Truth, seeing it dares in this manner to appear so open-faced before the whole Country where the Scene of it lay: and also a convictive Testimony against all those of you (if any such there shall be) who after so loud a call to repentance and amendment of life, shall continue in the practice of those sins for which the deceased young man (once your Neighbour) acknowledged to so many of his Visitants, that the Divine Majesty made him a spectacle to so many hundreds (I might say thousands) for so many Months together.  
Wherefore my earnest request to you, is, that you will often recall to your memories that sad stroke, which whilst it was fresh News, so affected all the Spectators and Auditors thereof; that you may not lose the good Impressions then wrought in any of you. And to help you therein, when you find them wearing off, let this Book be your Monitor to renew and govern them; which was the end why it was published and directed to you especially, by your Servant in the Gospel,  
S. F.   
PSAL. ix. 16. the former part. 
The Lord is known by the Judgement which he executeth.  
THE Discourse that I shall make to you upon this Text, (as I suppose you will easily guess, if I should not tell you) is occasioned by as remarkable an Instance of God's just Providence, (which most of you know to have lately fallen out in our neighbourhood, and that so notoriously, as to fill all men's Tongues and Ears with the discourse of it, and the Eyes of many hundreds, if not thousands of them with the beholding it;) as it may be, in all the circumstances, is hardly to be paralleied in any History.  
And that which induced me to make such a discourse on this occasion, was, partly, because I thought it needful (at this convenient distance of Time wherein the common talk concerning it as News, is almost spent) to recall it again to your thoughts in a more serious and edifying way; lest it should die, as to its best use among you, as nine days wonders, (according to the Proverb) are wont to do? And partly, that (seeing the apprehensions of men have been so different, and their discourses so various about it, most men judging of it according to their particular Tempers and Humours, in compliance with the Principles they are governed by;) I might, so far as such works of God, the main springs whereof are concealed in his own breast, may be understood by us, help you in some competent measure so to understand it, as to turn it to your greatest benefit and advantage: And lastly, that having now gained the sight of a just and impartial Narrative of that sad Story from a Reverend Person of great Integrity, and a diligent enquirer into all the circumstances thereof, (to most of which he was an eye and earwitness) I might dispose you to receive it when it comes to public view with more readiness, and give it the better entertainment, being instructed before how to make use of it.  
And the Text I have chosen for this purpose, is part of a Verse made remarkable by two unusual words in the close of it; which, though Interpreters agree not in the expounding of them, yet they generally concur in this, that they have something extraordinary in them, [viz. Higgaion, Selah.] For, whatever the latter may mean; or whether it be a bare Note in Music, which is an undetermined dispute: the former of them, by the signification of the 
* Ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 locutus est ore; vel cord, meditatus est.  root whence it is derived, evidently recommends to us a matter of serious meditation.  
And such indeed the Verse is, being a solemn and weighty attestation of the holy Psalmist to the Divine Providence, upon occasion of some remarkable appearance of it, on the behalf of his Church against some of their heathen Enemies; which is the subject of the preceding part of the Psalm: the account whereof he seals up with this Epiphonematical Instruction to all the world, [The Lord is known by the Judgement which he executeth] and especially, by this oftentimes most remarkable circumstance accompanying it, that he makes offenders themselves the executioners thereof upon themselves, and ensnares them in the work of their own hands.  
From the former part of which Divine Testimonial, (as I may properly call it) I intent, on this occasion, to handle this plain observation.  
That Gods public signal Judgements upon any offender or offenders are evident Testimonies by which he is known to mankind. 
Doct.   
In the handling of which Observation, I shall endeavour these seven things:  

1. To show you, what I mean, by these public signal Judgements of God upon offenders.  
2. To evince, by such evidence, as I hope will be satisfactory to all rational men, that there are some such penal strokes inflicted by God on offenders in this life, as deserve the name of signal Divine Judgements; and that such events are not (as Atheists pretend) the mere products of chance, or casualty.  
3. To prove, that God is (or aught to be) known by such Judgements as these.  
4. To explain, what of God it is, which may be, and usually is made known by them.  
5. To give you the proper Characters, by which such Divine Judgements are differenced from like Providences befalling men on other accounts.  
6. To direct you in the application of such Judgements to particular persons and cases, so as that you may not offend against Justice or Charity.  
7. And lastly, to close up this whole Discourse with some useful practical Inferences.   
1. First, To show you, [What I mean by these public signal Judgements of God on offenders.] And here you are first to understand, that God's Judgements in the notion of the Holy Scriptures, are of two sorts, to wit,  
His Judicia 

Judicantia, &  
Judicata.    
1. His Judicia Judicantia; or Judgements pronounced in the Sentence of his Law, dooming offenders to such penalties for their offences against it. And it is usual with the Scripture to call the Laws of God, on this account, his Judgements, and to join them with Statutes, as words of like import, as I could show in very many places.  
2. His Judicia Judicata; or Judgements (in the phrase of the Text) executed, which are the former dooms actually inflicted; and are therefore called by the name of those, according to which they do befall men. Now, though it be true, that no evil of suffering befalls any sinner, but what (to speak properly) is such a Judgement of God, because all evils penal are before denounced in God's Law, which every sinner breaks: yet the Scripture is not wont to call them all by that name. For that is usually applied to those penal strokes of God, which have some special Characters of his Vindictive Justice upon them; to wit, something in the nature of them, that is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, common to men; or in the Circumstances, something of surprising suddenness from the unexpectedness or unlikelyhood of their befalling men, in respect of the Time, Place, Condition, Employment, Company, etc. or something unusual in the Instruments by which, or manner in which they are inflicted, etc. and especially, if there be any thing in them, that appears to be either above, or contrary to, or but besides the wont course of Nature, and so is either miraculous, or prodigious.  
Now these Two, are either inflicted on sinners in a private way, so as few or none know of them, but such as feel them, and those who are intimately conversant with them: or else they are laid on them in a public notorious manner, (as the Judgements amongst us pronounced upon great offenders are wont to be executed) so as to call in, and invite Spectators to behold them. And such Judgements, as these last, the Text must be meant of; and of such I desire to be understood, in what follows on this Argument.  
And this shall suffice for my first undertaking.  
II. The second deserves to have more Time spent on it, because it contains the main foundation of the whole following Discourse. For, if there be no such Judgements executed by God at all; 
Eccles. 9.11.  but Time and Chance, (in this case as well as others) not only happen to all, but govern all too: then there can be no knowledge of God drawn from them. Yea, if there be no such things as Divine Judgements; then the very God they are supposed to attest to, (which is that the Atheist would have) may, for all their Testimony, not be. Whereas, if we evince by Reason, that any, though never so few, of those Events, cannot be produced but by a Divine Providence; we do both prove the being of such a Providence, and withal vindicate Religion, from the imputation of being superstitious, in attributing all others of like nature to the same cause.  
And therefore on this Head, I take myself to be obliged to make good these Two things.  

1. That there are some penal Events which can by no rational Person be justly attributed to mere chance or casualty, or any like cause not capable of choice or design, in its actings.  
2. That such penal Events, as these, must therefore be the effects of a Providence, and that Providence Divine.   
I. The first of these Propositions, I prove by the following Arguments.  
1. There are some penal Events befalling men in this world, which have been punctually threatened and foretold, as they have in the Issue fallen out: and many of them so threatened and foretold in the very Circumstances, with which they were accompanied in the Event. As for instance,  

(1.) In reference to the generality of Mankind. So in the first Threatening annexed to the Law given to our first Parents in Paradise; 
Gen. 2.17.  the daily experience of all Humane Nature, (taken notice of by Heathens themselves) shows it to have been punctually fulfilled, in the corruption and calamities generally befalling the whole race of Men. And that other, in the Law given to Noah, 
Gen. 9.6.  that whosoever sheds man's blood, by man shall his blood be shed; is continually (in the almost miraculous discoveries of Murders, and bringing Murderers to condign punishment) verified in the observation of the generality of Mankind to this very day. As also is that, of the wonderful ways by which Conspiracies against Sovereign Princes are brought to light, according to the notable threatening to that purpose, Eccles. 10.20.  
(2.) And in reference to particular Persons, and Nations. 
See, and compare Num. 20.12, 27, 28.24.27.12.15. Deut. 32.49.34.5.  So in the exclusion of Moses and Aaron from Canaan, it is taken notice of expressly in the account given of their deaths, (of Aaron's, by Moses, his own Brother, and of Moses his own, by him that fills up his Story after his decease) that it fell out to both of them according to what God had denounced. And it were easy to add many more of the same kind, to particular Persons. But, 
1 Kings 13.  that of the old Prophet to the disobedient Prophet at Bethel; 
2 Kings 7.19, 20.  that of Elisha to the incredulous Lord in Samaria; those of Elijah and Micaiah to Ahab and Jezebel, 
2 Kings 21.19.23.22, 28.  shall suffice, instead of all the rest, whereof the Historical part of Scripture is full, because they are so notoriously evident, to all that know the Bible.   
And as to Nations. To omit the long Catalogue of all the plagues of Egypt, threatened and inflicted in the circumstances mentioned in the relation of them: that one great Instance of the often foretold Captivity of the whole Jewish Nation; is so observable, and so attested beyond all exception by the public Records of that Nation held to this day by all their Posterity in veneration, that there is no more (nay not so much) cause to doubt it, than there is, that England was conquered by William the Norman.  
I shall close this Argument with two Instances, so punctual in a circumstance of all others most unlikely to be lighted on by chance; that I know not what can be objected against them to invalidate the force of them, but an Exception against the Records themselves, whence they are taken: to which I shall therefore add a word or two anon.  
The one, is that of the Judgement denounced against Jeroboams Altar, 
1 Kings 13.2.  and the Priests that offered on it, to be executed (as it was) by Josiah, 
2 Kings 23.16.  mentioned by his very Name, about 300 years before the performance.  
The other, is that of the destruction of Babylon (in order to the restitution of the Jewish Nation;) wherein Cyrus is also, by his very Name, 
Isa. 44. ult. & 45.1, 2.  foretold to be the Person that (as he did) was to effect it. Which Prophecy, by the learned Grotius his computation, was uttered 170 years, and by that of Junius and others, above 200, before he accomplished it, or probably was in being. And the very manner how he was to take that great Imperial City, (to wit, by the turning away and drying up Euphrates) is so lively described by the Prophet Jeremy; that the Heathen Authors, (Herodotus, 
Jer. 50.38.51.31, 32.  and others) who give us an account of the event, justify the verification of the prediction the same way.  
Now in these and the like Predictions of future Events, with such circumstances, there is no man but must allow a greater certainty, (with respect to the causes on which they depend) then there can be in any products of mere Casualty. Which is my first Argument.  
2. The second is this. There are Instances of some penal Events, that have been brought upon offenders in a way of formal Proceeding; yea, such as is usual even in Humane Judicatures. For Instance. When Joshua had forbidden the embezelling any part of the spoil of Jericho under the penalty of a Divine Curse, 
Josh. 6.18.7 16, 17, 18.  Achan, the offender, falls under the danger of it: Upon the discomfiture of the Host before Ai, enquiry is made after the unknown Transgressor of that Law. Then he is found out by the direction of a  Lot, that brought all the people (down to his very family) under a scrutiny, till the Lot takes him. Then follows his Examination, Confession, Judgement, and Execution. And not much unlike was the Process, 
Jon. 1.  by which Jonah was cast into the Sea, and there imprisoned in the belly of a Whale, till his Repentance procured his Release. Now, abating the extraordinary way of discovery in these two cases; the rest of the Procedure in these Judgements in form Methodically, according to the order of Humane Justice. And must these proceed (in so exact a Method too) be attributed to mere Casualty? May not the persons who have the confidence to assert this, as well affirm that Malefactors are hanged at Tyburn by mere Casualty, when they have been seized by order of Law, committed to Newgate by warrant, tried at the Sessions-house, and having received their Sentence upon the Verdict of a Jury, been conducted to the place of Execution, and there turned off the Cart, by the known Officers thereunto by Law appointed?  
3. My third Argument is this. In the actual punishing of offenders, many times the Instruments made use of have been irrational Creatures; and yet have by an unknown Influence been directed to act, as if they were governed by Principles of Justice, as well as Reason: as putting an evident discrimination and difference betwixt them and the innocent, when both of them have equally been within their Power. In the famous case of the plagues of Egypt, how came the Frogs, the Flies, the Hail, and the Plague, etc. to seize only the Houses, Cattle, bodies of Egyptians, and not touch an Israelite, or any of his concerns, when (as it appears, by the order for the sprinkling of the Jews houses with the blood of the Paschal Lamb for distinction) they lived, for the most part, 
Exod. 12.22.  and conversed intermixedly each with other? How was it, that the waters of the Red Sea stood as a wall on both sides, whilst the Israelites were marching through it; and returned to their course, 
Exod. 14.  so soon as they came on dry land, to overwhelm Pharaoh and his Host, who were in pursuit of them? When the three glorious Confessors were adjudged to the fiery Furnace by Nabuchadnezzar, whence came it that the fire (so ragingly hot as it was) abstained from touching so much as one hair of their heads, or singing their Garments, and to burn only their bonds asunder, and set them at liberty to walk in it, 
Dan. 3.22. to 27.  who were cast in bound: and yet to lick up and devour (even without the mouth of the Furnace) those who cast them in? And when Daniel himself was cast into the Lion's Den, and lodged among them in the bottom of the Den, one whole night, whence was it, that the hungry and cruel beasts did not the least hurt to him; and yet the very same Lions, when his Accusers and their Relations were cast in thither, had the mastery of them, 
Dan. 6.22, 23, 24.  and broke all their bones in pieces, before they came to the bottom of the Den? Lastly, (to name no more Examples of this nature) when the Lion, according to the prediction of the old Prophet at Bethel, 
1 Kings 13.  slew the Man of God that against God's Commandment had eaten and drunk there; was he directed by mere chance so to do? Did he (being hungry, and seeking for Prey) light on him casually only? If so, why (according to the usual wont of such beasts of prey, as they observe who have been in those Countries, to forbear falling on Men, but when they can light on no other food) did he not seize on his Ass rather; but kill him, and not touch his Ass, that (as unconcerned in the danger) was afterwards found standing by his side? 
Verse 28.  Why did he only kill him, and not devour him, and then withdraw to his Den: but rather choose to stand by him, as resolved to avouch the fact: and that all the while the news was carrying to the City, and came by report to the old Prophet, and his Horse sadling, and he and his company travelling to the place of that sad spectacle? And when they came, why did he suffer them to carry away his prey so tamely as it seems he did? Do these things look like mere Casualties? Is it not rather evident, that such Agents acting so differently from their own nature and inclination, (so as to punish only the guilty, and single them out among others equally within their reach) were directed by an Intelligent Cause, by whose order and Commission they made this difference? And this is our second Proposition to be proved upon this Head; [That seeing these things cannot fall out by mere chance, or any thing else of like nature, they must be governed by Divine Providence] which I make good by these steps of rational Argumentation. Such Events as fall not out by chance, fall out according to choice or contrivance. That choice and contrivance (in matter of punishment) must either be the choice and contrivance of the Sufferer or Inflicter. Sufferers are not wont to choose and contrive their own harms: but rather to avoid, and use what means they can to guard themselves from them. If the Inflicter (then) choose and contrive the punishmenes mentioned; then, as the contrivance argues him to be a rational Being; so the bringing his contrivances to pass by such Instruments as have been mentioned, and with such certainty, argues him to be such a Being, as hath a predominant power over Nature itself: which can be no other than Divine; and these effects mentioned, and the like, can be no other than the products of his Infinite Power and Wisdom, as you will see more anon.  
Against the force of these Arguments, I cannot imagine how the Atheist can guard his Principles, but by excepting against the Evidence of the matter of fact in the Instances before mentioned: Seeing there is no clear proof of them, in most of the cases, but from the H. Scriptures; which, though we own and reverence, yet he looks on with contempt and scorn, as not owning the Authority we allow them.  
But he ought to consider, that it is not in this whole process of Argumentation in Question before us, whether these writings be divinely inspired or no? There is, herein, no other esteem required to be given them, by him, but only what is due to credible Histories. And it is enough for our present purpose, if they can justify themselves to be true Records of those matters which fell out in those Ages which they undertake to account for. And so much I can hardly imagine, how any man can have the forehead to deny: considering that they have all those Motives of credibility for them, (with the advantage of indisputable Antiquity, and the having been owned by so great a part of the World for so many Ages) which other Histories whatsoever can pretend to. Whence it must appear to all  Judges, that he that will allow (upon the Motives mentioned) Plutarch, and Thucydides, and Livy, and Tacitus, and other such Historians to be competent witnesses of the matters of fact related by them; must needs be governed by prejudice rather than Reason, if he deny the same to Moses and other Jewish Historians, concerning the matters falling out among them, who are, and have been always in greater esteem in their own Nation, (who best knew their own story) than those mentioned ever were either in Greece or Rome.  
But if yet (notwithstanding all that hath been said to the contrary) the Atheist will still persist in denying the matters of fact upon which the former Arguments are bottomed, because they are (for the greatest part) only recorded in that book, which it is the Interest of his Irreligion to disbelieve: What will he say to two Instances, (which I have purposely reserved to this place, because they are so great, as to prove themselves to be the effects of a Divine Providence; 
Vid. H. Grot. Annot. ad libros suos de ver. Rel. Chr.  and because they are confirmed by several Heathen Authors too, as well as related in the Holy Scripture) I mean the universal Deluge, and the destruction of Sodom and Gomorrah? For if these Instances de facto be true; to which there is such a concurring Evidence; he will find it very difficult to persuade himself, (that I say not others) that so vast a quantity of waters as so covered all the face of the earth, and overflowed the highest Mountains, could be collected by any power less than Divine; and much less, come together by chance: and will be no less puzzled, to show by what inferior Agent such a fire as burnt those Cities could be kindled; and burn with that vehemence, as to preserve its remembrance without alteration in a Lake of sulphurous water for so many thousand years; (though that Lake continually for so long together hath swallowed all the Streams of so great a River as Jordan falling into it) which is the constant wonder of all Travellers to this day.  
And so I discharge my second undertaking, to prove, [That there are some such Judicial Providences that have been executed by God.]  
III. I come now to the third, to show, [That God is, or aught to be, known by them] as he that works them upon that design. And here I shall be but brief, as indeed I need not to be large in a matter so plain and evident both from Reason and Scripture. 

For (1.) in Reason, what can be the end of Sovereign Providence in such extraordinary appearances, but to manifest itself and its Author? An end, for which even men are wont to do those great things which at any time they have attained to, in public theatres, or other great concourses of people, as our Saviour's kindred tell him.  
(2.) And the Scripture also declareth no less in other places. 
Jo. 7.4.  So, when the Royal Psalmist prophetically imprecateth those dreadful Judgements which make up the greatest part of the 83. Psalms; in the last Verse he assigns the intended use of them to all the world; to wit, That men may know that he alone whose Name is Jehovah, 
Psal. 83. ult.  is the most High over all the Earth? And God himself is elsewhere brought in, upon the Desolations which he had made by his penal Providences in the Heathen world for oppressing his people, as calling on all men to behold those his works, and be still, (i. e. to cease from farther hostilities against his Interests) as knowing by experience already dearly bought, that he is God, and (will they, nill they) resolved to be so, 
Psal. 96.8, 9, 10.  and to be exalted in the earth.    
In a word, (to add no more Texts for proof of that which almost every Page in the Bible attests unto) the whole Church are by the Author of the Apocalypse represented (upon such notable Judicial Providences) as singing the Song of Moses and the Lamb, (i. e. a Christian Song, like that of Moses after the drowning of the Egyptians) and therein instructing all the world in this Duty. 
Rev. 15.3, 4.  Who (say they) shall not fear thee, O Lord, and glorify thy Name; for all Nations shall come and worship before thee, for thy Judgements are made manifest? Even as Moses and the Israelites in the Song to which this is parallel, infer from the Judgements of God on Pharaoh and his Host, Who is like thee, O Lord, among the Gods? Who is like thee, 
Exod. 15.11.  glorious in Holiness, fearful in Praises, (or the Actions whence thou gatherest thy Praise) doing Wonders? And this opens the way to my sourth Head.  
iv The Enquiry concerning [What of God it is, which is known or to be known by these signal Judgements?]  
And to this Enquiry I answer Two things.  

1. His Being, and Existence. [That there is a God.] For he that executeth Judgement so, as no finite limited Being, no created Power can, must needs be a Supreme uncreated Being; that is, God. And this is an Argument so strongly conclusive against the Atheist, that he is forced (to secure his Principles) to fly to that sorry refuge of lies, which I have before refuted; to buoy up his reputation among those who know not the difference betwixt Reason and Noise, and judge no disputant baffled, that hath any thing to say, though what he says be next to nothing. For, as he that is a mere stranger in England, if yet he see Courts of Judicature, constantly kept in the King's Name, and Criminals continually punished by a Power deputed and commissioned by him; cannot rationally doubt, whether there be a King in England: so neither can any man, with any colour of Reason; seeing Gods Judicial Providences continually executing his known Laws, make it a Question, Whether there be a God that judgeth the Earth. Thus is Jehovah known by his Judgements, to be Jehovah.  
2. His eminent Divine Perfections and Glorious Attributes are illustriously manifested by his Judgements executed. As for Instance, 

(1.) His Justice; Which in these remarkable Providences always justifies itself; as ordinarily lighting upon those offenders, concerning whom not only their own Consciences, (as in the confession of Pharaoh himself, crying out [The Lord is righteous, and I and my people are wicked.] Exod. 9.27.) but also the whole world are, or may be, abundantly satisfied they have deserved it: yea, and among them, even they who not only commit those crimes which they see punished in others, but promote them, by showing the pleasure they take in those that do them, yet know that they who do such things are worthy of death; 
Rom. 1. ult.  and approve the Judgement of God, even in those Sentences and Executions wherein they themselves are implicitly condemned.  
(2.) His Mercy and Goodness; In many particulars. 

As 1. when he spares so many for every one that he smites, though equally criminal: and is as remarkable in his patience and long-suffering to some, as he is in his severity to others.  
2. In punishing less than men's iniquities deserve, 
Ezra 9.13.  by how much the greatest temporal suffering, that can be, is less than Hell.  
3. In making the greatest evils men suffer here, occasions and means to preserve them from greater Judgements hereafter.  
4. And lastly, in making his severities to the worst of men the means of signal preservations and deliverances to those that are eminently good; and showing thereby, that he as well knows how to deliver the righteous, 
2 Pet. 2.9.  as to punish the wicked.    
(3.) His Omnipotent Power, and Sovereign Greatness, whilst 

[1.] he reacheth those Malefactors that are too high for Humane Justice, and pride themselves in their uncontrolableness by Humane Laws. Thus, by his dealing with Pharaoh, 
Exod. 5.2.  who would own no Lord but himself, he draws an acknowledgement from Jethro, that he was greater than all Gods, because in the thing wherein the proud Tyrant and his people dealt proudly, 
Exod. 18.11.  he was above them. And  
[2.] whilst he summons in the posse of the whole Creation to bring such over-sized Malefactors to Execution, and arms the very meanest and most contemptible of them, (as flies, and louse, and frogs) with weapons to subdue and conquer them. And  
[3.] lastly, whilst he sometimes makes a kind of new Creation, to serve his just ends, by altering the very course of Nature. as in the general deluge, when the very Fountains of the great Deep were broken up, i. e. The waters which were in the bowels of the Earth, with those of the vast Ocean itself, left their proper seat naturally appointed for them, and came up to cover the face of the Earth. 
Gen. 7.11.     
(4.) His Verity or Truth; Often, in the performance of particular threaten and predictions in particular cases, as those before mentioned: and always, (even in them too) in fulfilling the general Curses and denunciations of his wrath against the Transgressor's of his Laws. So that men are hereby convinced, that his Judgements are not only righteous, but true. 
Apoc. 15.3.16.7.19.2.   
(5.) His Omniscience, or certain knowledge of all the Words and Actions of men, though never so much concealed in all imaginable secrecy: and yet oftentimes by the process of his Judicial Providences he brings them to light. 

For (1.) by them he sometimes draws out of the bosoms of offenders, by their own Confession, (as in the cases of Achan, Jonah, and others) those things which were not otherwise discoverable. And  
(2.) by strange and unusual accidents he sets the inquisitive humour of men on work, to lay odd and uncouth passages and circumstances together, till at last they make a sufficient concurrent Evidence, to convict Malefactors of secret and unknown Crimes; than which there is nothing more usual in ordinary Courts of Justice. So that it comes frequently to pass, as Zophar observes, that the Heavens first reveal men's iniquities, 
Job 20.27.  and then the earth rises up against them.    
(6.) And lastly, (not to multiply more particulars on this Head) his Infinite Wisdom, and most Prudent Counsel; whereby he manageth those penal Providences so, as to out-wit the wisest of men, when they employ all their Policy to secure themselves: by which he shows himself wonderful in Counsel, and gives the world daily occasion wisely to consider his do, 
Psal. 64.9.  to find out the admirable contexture of the wheels and springs, by which that great Engine is moved, which takes the wise in their own craftiness, 
Job 5.13.  and snares the wicked (as the following part of my Text expresseth it) in the work of their own hands.     
And in many of those great works, when Ages have studied them all they can, yet still there is something remaining undiscoverable to exercise the wonder of the most curious Enquirers, and make them cry out with the holy Apostle, 
Rom. 11.33.  O the depth! How unsearchable are God's Judgements, and his ways past finding out! And this shall suffice to be spoken to my fourth Head.  
V The fifth follows, to wit, To give you the best account I can, of [The distinguishing Characters by which such Divine Judgements are differenced from like Providence befalling men upon other Accounts.]  
The reason of which disquisition is, because God many times either actively inflicts, or (at least) passively permits great afflicting evil, to befall men, yea, the best men; which are not to be ranked by us under this Head of Judicial Executions, as being intended by God to promote holy Designs of his own of quite a different Nature, and tendency.  
Now in the pursuance of this great Enquiry, I shall first adventure to your consideration some general observations concerning Divine Judgements, which may conduce to the governing ourselves in it with due caution: and then give you the Characters I promised.  
1. The general observations are these.  
[1.] That such public signal Judgements as my Text and Doctrine suppose, are a sort of Divine Providences which God doth more rarely than is ordinarily believed, exhibit to the world. For he himself calls the execution of Judgement in such public and notorious manner, 
Isa. 28.21.  his strange work. And (speaking after the manner of men) tells us, 
Lam. 3.33.  'tis that which he doth not willingly, i. e. not of his own natural propension, but upon the urgency of some special occasions, which indispensably require it. Wherefore it is, that the obliging Instances of his Mercy and Bounty, his Patience and long suffering, and other expressions of his Goodness, (his most natural Attribute) are the daily and hourly exercise of his Providence: but those other harsh and unwelcome Issues of it (like unnatural Births) are produced but now and then. And that 

(1.) partly, because this world is not properly seculum Mercedis, 
Rom. 2.9.  the season for the revelation of the righteous Judgement of God, wherein to render to every man according to his works; but that business is reserved for the world to come, and the Day in which he hath appointed to judge the world by the man whom he hath ordained: 
Acts 17.31.  and he thinks it (therefore) not fit to lessen the expectation thereof, by a seeming anticipation of the employment proper thereunto: and  
(2.) partly, because he is desirous to keep up the just value of such great occurrences by the rarity of them; which if they were common, would grow into like disesteem with other things that come under daily observation: and  
(3.) partly, because, as a bountiful Benefactor, he is not willing to straighten his liberality to the very worst of men; but to give them a plentiful share of the good things of this life, whose portion is laid out here: 
Luke 16.25.  And lastly, 
Psal. 17.14.  because it conduceth to the glory of his Justice in another world, to give bad men (of themselves inclined to grow insolent upon his forbearance) the occasion of hardening their hearts in evil, by not executing Sentence against every wicked work speedily. 
Eccles. 8.11.     
[2.] That it is highly probable, that these sorts of unusual Providences are yet rarer in the latter Ages of the world, than in the earlier: and under the Gospel, and among Christians, then under the Law, and among the Jews. Because there was in those times more occasion for them, and use of them, than now there is. Before the Scripture in any part was written, Tradition, with the relics of the light of Nature, sometimes assisted with extraordinary Revelation, was the Rule whereby the world was governed. But because the two former were much corrupted, and the third afforded but now and then to a few eminently good men; the generality had need to be often taught their Duty, as Gedeon taught the men of Succoth with thorns and briers, sharp and severe Providences. 
Judges 8.16.  And even after so much of it was written, as served to govern the Jewish Church under that Administration, God was pleased to keep up still, in great part, the same Method of administering his Kingdom upon earth by exemplary Providences. As (probably) considering, 

(1.) that what was so written, was to be kept among them to whom it did principally pertain; 
Rom. 9.4.  and that the rest of the world was to be left generally in the same condition they were in before. And  
(2.) that (by the difference put betwixt the Jews and them, by a peculiar discriminating Religion) the rest of the world were generally like to be exasperated against them; so, that had they not been kept in awe by such penal Providences now and then, they would continually have been attempting the extirpation of a sort of men so odious: and had not the Jews themselves been encouraged in their singular Religion, by such frequent miraculous appearances of God for the punishment of their persecutors, they would have been the more tempted to have purchased their peace with their Neighbours, by waving their Religious observations to purchase their good will. And  
(3.) that this Law, to the Jews themselves, was for the most part like a book sealed; in that the greatest encouragements to obedience, (the great Promises of the Gospel) were obscured under dark expressions, and typical shadows, 
2 Cor. 3.14.  till the vail on Moses his face was taken away by Christ, and life and immortality by him were brought to light: 
2 Tim. 1.10.  and therefore even they had still much need to be quickened to their duty by sensible Motives, And  
(4.) last, that they were, by the very constitution and temper of the Nation, a very stiffnecked and unmanageable People; and so not easily to be kept in obedience by bare written Rules, without a Rod of severe Temporal Judgements, frequently laid on the backs of some amongst themselves, to keep the rest in awe.    
And if we also consider these Particulars, (as God probably did) and some others that might be suggested of the like nature; we may very well (I think) be satisfied, that if we do not now hear of such frequent notorious Executions of Divine Justice as then were the state of the Church since Christ, and that Church spread over all the world; the clearness and perspicuity of his Doctrine in the main inducements to a good life; and the more plentiful effusions of the Holy Spirit upon all flesh to produce a more filial obedience thereunto; render it less necessary that we should do so: Especially, seeing we have all those great Instances of Divine severity which were exhibited in those ancient Ages, delivered down even to us upon whom the ends of the world are come, 
1 Cor. 10.11.  by holy Penmen in writing, for our admonition.  
[3.] That the certain Interpretation of such rare Judicial Providences, when they now adays fall out, is to us in these latter Times more difficult, that it was to the men of those days, in which they were more frequent. The Reason whereof is, because God, since the Scriptures were completed, and generally received, hath put a stop to that Spirit of Prophecy, which in former Times raised up Prophetical Men, to predict and threaten Judgements before they came, and interpret them infallibly when they came. So that the most perfect Judgement we can now make of them, though we use all the means left us to that purpose with the greatest and most conscientious exactness, will fall very short of Infallibility, and amount, at most, only to a great Moral certainty, in most cases of that nature.  
[4.] That it is therefore very easy to mistake in this affair, and be deceived by the making such Interpretations of Divine Providences of this nature as Fancy and Passion, (continually ready herein to interpose) may be apt to suggest to us: and the most of men (and too many good men too) are very prone to be misled by them themselves, and to misled others.  
[5.] That such errors and mistakes, are not more easy and frequent, than (as they are commonly made use of) sinful and dangerous. Because, by our aptness to avouch them, and (in a sort) impose them on the belief of others, we too often render ourselves guilty of profaning God's Name, (of which his great works are a considerable part) by stamping our own fond conceits with his Image and Superscription, which is no less a crime in this case against God, than the minting and vending adulterate Coin in worldly deal and payments is to the temporal Prince, under whom we live.  
[6.] And yet, lastly, (notwithstanding all that hath been said to beget a new caution in us in a matter of so great an import) I must avouch, that I do not believe God hath altogether tied up his hands from executing signal Judgements, even in these days, or in those Regions where the Gospel is preached with greatest clearness and most powerful Evidence: Especially, in case the substantial corruptions of so pure a Religion be at any time so gross, or the general debauchery of men's lives under such excellent Instructions be so foul and scandalous to the holy Doctrine of our Saviour, as to call for them: and when any new Impieties of the largest dimensions, and prodigious Immoralities, become bold and audacious beyond the examples of the former Ages of Christianity, (with impunity, if not countenance and encouragement, from those that aught to suppress them) among those that are the noted Professors of it. Nor do I think that we are, in such cases, so destitute of direction, partly, from parallel Instances of Scripture; and partly, from the general motions of Mankind in all Ages concerning such Providences; and partly, from the concurring Evidence of the circumstances of them when they so fall out, etc. but that we may, even in these days, by the ordinary assistance of God's Spirit (even without a Revelation) discern sufficient marks and tokens of Divine Judgements upon many of them, to lay a foundation for the improvement of them to the ends which God generally designs by them, both to ourselves and others. For a moral certainty, in such matters wherein a Duty is to be inferred from the various accidents of this life, hath (to us) the force of a Divine Command. A Principle, which if it be not owned, we must necessarily be endangered to be governed, in most of the ordinary actions of our present callings and employments, by that wild and extravagant Rule of expecting special Scripture-determinations in all the particularities of our worldly conditions; which not sober man will own as the measure to govern his Actions by.  
2. And such (in the second place) as I have described, I hope, will the characters of remarkable Divine Judgements be, that follow.  
(1.) The greatness and publickness of a Divine stroke, beyond what is common to men; especially, if so great, as in common repute to be above the power of man to inflict, (as I have before intimated) gives the first glimpse of light in this Case. Which puts us, (as it lawfully may, nay, more in duty ought where the concern is some way our own) upon enquiry into the Nature of it. For we are wont to do so in Humane Societies. If a stranger come by a Gallows or a Whipping-post, and see a man hanged, and drawn, and quartered at the one, and another severely whipped at the other; he will presently be enquiring, wherefore such persons are handled with such severity in so notorious a manner? And when severities, it may be far greater from God, befall any with as public circumstances, it is equally rational for the spectators, and much more the sufferers, to inquire what he means by them; and even to suspect the worst, that they may be Judicial Executions, till he be informed otherwise. Yea, God himself intimates his approbation of men's inquisitiveness, in such cases: when he tells the Jews, that he would inflict such sore plagues on them, as should move all Nations to ask, Wherefore hath the Lord done thus unto this Land? 
Deut. 29.24.  What meaneth the heat of this great Anger?  
(2.) But this alone, is not a sufficient character to warrant us to pronounce such a stroke to be a Divine Judgement, how severe soever it be; except there appear as evident and notorious a crime in conjunction with it. For the judging by the former mark singly, misled Jobs friends in his Case: and the men of Melita in the censure they passed upon St. Paul, 
Acts 28.4.  when they saw the Viper hanging on his hand. And it may misled us in like cases. For if we interpret all such great and remarkable severities, on whomsoever they fall, to be Divine Judgements, we shall be often endangered unjustly to condemn the Generation of God's best Children. 
Psal. 73.15.  But where both these in the same persons meet, with equal Evidence; we can hardly be mistaken, (except all Mankind be supposed to be so too, who commonly argue in such cases from this character) in calling such Providences Judgements of God: or, if we be mistaken, it is (in a sort) a safe error; as that which (if we make a religious use of our apprehensions about it) will misled us only into such affections and actions as tend to God's glory, and our own benefit and advantage.  
(3.) And a far greater evidence is given in this Case many times, to make Divine Judgements manifest, by the fair and legible Impression and Image of the very offence itself, upon the punishment inflicted. 
Exod. 14.  The drowning of Pharaoh and the Egyptians in the Red Sea, was a punishment so like their sin in drowning all the male Children of the Israelites in the River: 
Exod. 1.20. Levi●. 10.1, ●.  the burning Nadab and Abihu with a strange fire from Heaven, was a Divine stroke so aptly suited to their offence in offering Incense with strange fire to Heaven: the incestuous defilement of David's Concubines by Absalon, 
2 Sam. 12.11.  had so express a signature of the defilement of Vriahs' wife by David: and (to mention no more Examples at present) the cutting off the Thumbs and great Toes of Adonibezek himself, 
Judges 1.7.  was so signal a requital of the like cruelty showed by him to 70 Kings before: that no man needs to doubt the lawfulness of calling them by the Name they have always born, that of remarkable Divine Judgements. And it can rationally be no matter of scruple to any one, to give Providences of the like stamp the same name still.  
(4.) And it makes much to the strengthening the Evidence in such matters, when such remarkable Divine strokes tread close upon the heels of some notorious offence, as oftentimes they do: yea, so close, as to surprise the offender in the very Act. 
Gen. 19.11.  The striking the Sodomites blind in the very attempt of a foul sin not to be named; and the firing of the whole City the next morning with a storm of flaming Brimstone; 
Num. 16.32.  the cleaving of the Earth to swallow Korah and his company, even whilst they stood daringly in the face of God and the Congregation, to avouch a foul Rebellion against Moses, and a sacrilegious usurpation of Aaron's Priesthood; the running through of Zimri and Cosbi, 
Num. 25.8.  in the very act of bold and audacious uncleanness; the slaying of Belshazzar the very night following his profane debauch, acted by the abuse of God's Consecrated Vessels to drunkenness, 
Dan. 5.30.  at an Idols feast; the turning of his Grandfather Nabuchadnezzar agrazing among oxen, when that vaunting brag was scarce out of his mouth, 
Dan. 4.31, 32, 33.  Is not this great Babylon that I have built for the house of the Kingdom, by the might of my power? 
Acts 5.5, 10.12.22, 23.  the smiting Ananias and Saphira dead, with a lie in their mouths to cover their sacrilege; the eating up Herod by worms, so closely attending upon his owning the blasphemous flattery of the people: and many more like Instances to these, none ever gave a softer Title to, than that of Divine Judgements. And wherefore the drunkards breaking his neck in his drunkenness, and the hectoring challengers being slain in a Duel, and the perjured persons being smitten dumb or dead in his perjury, and the like penal events befalling other sinners in the very act of other sins of as heinous a nature; may not still, by a parity of Reason, pass for Providences of the same denomination, I cannot imagine.  
(5.) When such penal Providences are the evident and notorious consequents of provoking and daring Appeals, Applications, or Addresses to God of any kind; or of contests with him: there is all the Reason in the world why we should take them for Divine Judgements, extorted by an impious importunity, or provoking Insolence.  

1.) In case of Appeals to God, implicit or explicit. When the bitter water, under the Law, envenomed by the imprecation of the disloyal wife against herself, in case she was guilty of the fact she was suspected of, caused her belly to swell, and her thigh to rot; 
Num. 5.22.  the implicit Appeal to God's Decision in this case, made the event evidently to be a Divine Judgement. When Korah and his Complices dare put it to a Divine determination, 
Num. 16.5.  whether they had not as much right to offer Incense as Aaron and his Sons: The Event in this Case declared that God judged the cause in which he was thus appealed to against them? And when the wicked Jews by tumultuous out-cries call on Pilate to crucify Jesus for a Malefactor, and encourage him, when his Conscience boggles at so foul an act of Injustice, with this fearful imprecation, (in the nature of such an Appeal) that if he were not guilty, God would lay his blood on them and their children; and the Event of so many Ages hath declared the said guilt not to be yet washed off from their whole Posterity: None but an hardened Jew will ever doubt, whether there be a Divine Judgement in this case or no. Lastly, When holy Job (against the unjust charges of his censorious friends, who among other crimes, taxed him with breaking the arms of the fatherless: 
Job 22.9.  i. e. That by his power he had so crushed them that they were disabled to maintain their right against him) had appealed to God for his vindication, and imprecated against himself, that if he were guilty of this Crime, his Arm might fall from his Shoulderblade, 
Job 31.21, 22.  and be broken from the bone; i. e. That the flesh might rot from the bone, till his Arm fell from his Shoulder; if a little after, that Arm had dropped off according to ☜ his Execration, and some concurring evidence withal had appeared to prove him guilty of the fact which he so disclaimed, (I say, if it had so fallen out, which it did not, because he was innocent) had not his friends been justified, if they had cried out in the words of the Psalmist, Behold! the Lord is known by the Judgement that he executeth!  
2.) In case of Address or Application to him, in matters of another nature. As in promissory Oaths, (or which in substance is all one) Imprecations of God's vengeance, upon non-performance of what men undertake to do. Which Addresses are either serious or customary. And in both sorts, Gods Judgements may be manifested, as the circumstances may be. 

(1.) In serious addresses of this kind. As in the Case of the Children of Israel, when they were obliged to say Amen to the fearful Curses annexed to the Law; 
Deut. 29. from 15. to 26.  they did therein implicitly address themselves to God, and pray, that all those curses, in case of disobedience to that Law, might befall them; which Curses are therefore called the Curses of the Covenant, 
Deut. 29.21.  because they covenanted with God upon that penalty to keep his Commandments there mentioned. And therefore, afterwards, when God had executed those severities upon them, which made all the Neighbour-Nations to inquire, [Wherefore the Lord had dealt so with them.] Men are directed by God to answer, Because they have forsaken the Covenant of the Lord, 
Ver. 25. to 29.  the anger of the Lord was kindled against this Land to bring upon it all the curses written in this Book. And he moreover tells them, that they need not fear offending by a rash censure, where God's Judgements with the Causes of them were so manifest. For though secret things belong to God; i. e. in dark cases, we must not be too forward to pass our sentence upon God's providential proceed; yet things revealed, (as such Judgements inflicted upon such a forfeiture by Covenant betwixt God and a People are) belong to us and our children, to interpret and improve them. And the like may be the case of particular persons, when they vow and solemnly Covenant with God to leave such vices, and amend their lives; and to bind themselves the more firmly, imprecate such evils upon themselves, in case they fail in performance. Of which there is a notable Instance in one of our late Writers, of Sir Jervase Ellowis, 
Wilson Hist. of K. James.  (as he calls him) who at the place of Execution took notice to all the people present of God's just Judgement that brought him to that end: for that he had solemnly (being given to gaming) upon some special occasion, prayed to God, That if he did so any more, be might be hanged: and having broken promise with God, he had brought his own wish upon him.  
(2.) In customary Addresses of that nature; when men upon every slight occasion imprecate in the form of a customary wish, (as a vain Parenthesis in discourse, with some persons too frequent) any evil upon themselves, to back every slight purpose or trivial Promise that drops unadvisedly from their lips: These men, though they use not Gods Name explicitly in such forms of discourse, (and yet too often even that is done, [I wish to God, etc.] is too frequent a Phrase) yet they do imply it, and it hath the force of an application to God, to inflict such an evil on them. Now, if when men fail, as too often they do, in those unadvised promises of theirs, and God brings the calamity they wished upon them; I should not scruple in such a case to look on it as the execution of a Divine Judgement, to warn people, how they use any expressions wherein Gods Name is concerned, in a slight and customary manner. And I am persuaded, if it were well observed, God doth to very many persons of lewd Tongues, perform in earnest, what they so often inconsiderately imprecate in this world: and doubt the doth so to many more in another world, where their [God-damn-me's] and [The-Devil-take-me's] and the like familiar forms of customary discourse, with profane men, are (with the stinging attestations of their own Consciences to God's Justice therein) sadly verified upon them to all eternity.    
3.) In case of Contests with God, God's Judgements are often manifested and made known to be what indeed they are. As, 

(1.) When they light upon the furious maintainers of a false Religion against the true: especially, if in a public and notorious competition, God be (as it were) challenged to appear in the vindication of his Truth. Which was the case of Baal's Priests in their notable contest with Elijah, wherein God brought them to public Execution, 
1 Kings 18.  by a miraculous Confutation in the presence of all Israel.  
(2.) When such Divine severities befall the professors and propugners of Atheism and Irreligion, in opposition to all Religion. If such persons die not the common death of other men, the common vote of Mankind pronounceth them to be executed by a Divine Judgement. 
Vid. Cic. de N●t. Dear m. I. 1, & 2. L●ert in vit. Prot. Aristip. Epic. B●●nis. Athen. I. 13. Aelian. I. 4.  As appears, by the censures passed by Heathens, themselves upon the strange ends of Diagoras, Protagoras, Bion, Theodorus, Epicurus, Pherecides, and others, who either were, or were generally reputed, Atheists among them: And by those of the Holy Scriptures on Pharaoh: and of the Ecclesiastical Writers on Caligula, Maximinus, Julian, and many other Atheistical and profane promoters of Irreligion.  
(3.) When the like severe Providences befall such, as though they profess the true Religion, yet because they make use of that Profession only as a mask, to cover those designs against it, (which they dare not carry on with open face) God fore-dooms in the Scripture (as guilty of most pernicious opposition against it) to a notable and signal Ruin and Destruction. As in the case of the great Antichrist; when God, having revealed that wicked one fully, shall finally destroy both him, and his Seat, where sitting in the Temple of God, he acts the Devil in God's Name, 
2 Thes. 2.4. to 12.  by Satanical signs and lying wonders: 
Apoc. 15.2, 3, 4, 19.1, 2.  both the Church Militant and Triumphant are called on to acknowledge and rejoice in the just Judgements of God executed on him and his Adherents.     
(6. It is no slight Evidence to a Divine Judgement, when (as it often falls out) an offender's Conscience under such a remarkable stroke of God's Hand, owns it as the just punishment of such a particular notorious Crime: and gives glory to God, (with Achan) by confessing it before the world. When Adonibezek, convicted by his own Conscience, cries out, 
Jud. 1.7.  as I have done, so hath God requited me: and joseph's Brethren, in the danger they were in to be executed for Spies in Egypt, charge themselves with the guilt of their envy and cruelty against their Brother; 
Gen. 42.21.  and acknowledge, that therefore that distress came upon them: And when Malefactors at the place of Execution; and debauched livers in some notable Calamities, and especially in the near prospect of Death and Eternity under some signal stroke of God's Hand, accuse themselves, and attribute those severities to their particular Crimes: What Reason hath any man to give their sufferings a milder name than they give them themselves?  
And thus have I given you the best Characters I could, by which to discern Divine Judgements from Providences of a like severity, befalling men on other accounts: my fifth Head.  
VI The sixth follows: to wit, [To give you directions in the making application of Divine Judgements to particular Cases, without offending against Justice or Charity.]  
The Reason why such directions are needful, is very evident. For we are forbidden by our Saviour, 
Mat. 7.1.  to judge our Brethren, lest we also be judged. And in the noted Cases of those on whom the Tower in Siloe fell, 
Luke 13.1, 2, 3.  and those whose blood Pilate mingled with their Sacrifices; our Lord seems to take the part of the Sufferers against their Censures. And the miscarriage of Jobs friends in their deal with him, 
job 42.7.  is by God himself expressly condemned. Wherefore, it is meet this Case should be carefully stated, that we may (in the present Argument) be satisfied, how far we may lawfully go in applying Gods Judgements, so as to preserve ourselves from such Errors. And in Answer to this Case, I shall (as I did on the former Head) first premise some Grounds to proceed on; and thence proceed to the direct solution of it according to them.  
[1. The Grounds which I shall premise, are these.  
1.] That it follows from what was said on the former Head, that in such Applications of Divine Judgements to particular Cases, we are to be very cautelous and circumspect.  
2.] And yet it does not follow, that we are totally obliged to forbear them. Yea, rather, there are divers Arguments from Scripture, which give great countenance, and (in some Cases) great encouragement, to the making of them.  
(1. As first, the Text itself, which asserts such Judgements to be means whereby God is made known, will necessarily infer, that in order to the making this use of them, we must be allowed the liberty of discreet and considerate Application of them. For to suppose a notable Judgement executed with signal manifestation of a Divine Hand therein, and of purpose designed for men to take notice of it: and yet, not to allow them to observe it in those circumstances which render it most observable, (all which circumstances are necessarily annexed to particular Cases) implies a contradiction.  
(2. The Scripture tells us of Holy Men who have made such particular Applications, and have not been blamed, but rather commended for it: and their examples left on sacred Record for the imitation of future Times. It is given as an honourable character in general of good and holy men, that because they have pleasure in that employment, 
Psal. 111.2.  they seek out the great works of the Lord, of which these judicial Providences are a special part. And holy David propounds himself in particular, as an encouraging example to patiented expectation of the Issue in that stumbling Case of Divine Providence, [The notable prosperity of some notorious wicked men] telling us, that he himself had seen some such in great power, 
Psal. 37.35, 36.  (probably Saul and his profane Courtiers and Favourites) flourishing like a green Bay-tree; whom yet he observed in the Issue notably extirpated, so that they could not be found. And that notable speech of Hezekiah to the Levites, is recorded to his commendation, (as a considerable part of that which gave him just Title to that honourable character, that he did that which was right in the sight of the Lord, according to all that his father David bade done) wherein he observes particularly, (though with reflection upon his father Ahaz) that the Lord had lately delivered Judah to trouble and astonishment, 
1 Chron. 29.2, 6, 7, 8, 9  and hissing and that their fathers fell by the Sword, and their sons, and daughters, and wives, were yet in captivity, for the neglect of God's House; which he thence quickens the Priests and Levites for the future to take more care of.  
(3. Good men in general are encouraged with the promised prospect of Divine Judgements on some notorious wicked men. When the wicked (such whose prosperity was a tentation to good men to fret and be envious against them) are cut off, thou (says the Psalmist to the man whom he encourageth to wait on the Lord and keep his way) shalt see it, 
Psal. 37.34.  i. e. so as to take notice of it to thy great satisfaction and encouragement to depend on God for the future. And elsewhere, the righteous is told, that when the notorious oppressing Judges, against whom that Psalm is directed, shall be taken away as with a whirlwind living, and in God's wrath, i. e. brought in the prime of their prosperity to a sudden and violent end; 
Psal. 58.10.  that he shall rejoice when he seethe the vengeance: and wash his feet in the blood of the wicked, i. e. in a kind of holy Triumph for the manifestation of Divine Justice, shall even trample upon them when they lie in their blood, without fear of defilement, (to which in other cases the Jews by the Law for touching any thing of a dead Corpse were liable) any more than if they had washed their feet in water.  
(4. And sinners are blamed, for not drawing Arguments of caution and reformation from the particular Instances of God's Judgements in their days. As Belshazzar, for that when he saw and knew how God had dealt with his proud Grandfather Nabuchadnezzar, 
Dan. 5.18, 19, 20, 21, 22.  he notwithstanding lifted himself up against the same God, before whom he ought on that consideration to have been humbled. And the remaining Tribes of Judah and Benjamin are severely taxed, for that when they saw that God had rejected and sent into Captivity the Ten Tribes, their brethren, for their Idolatry; yet they feared not, but went on confidently in the same provoking sin themselves And it is not to be understood how any persons can be obliged to take warning from particular Examples, if they be not allowed to apply such Providences of God to them, in those particulars from whence that caution is to be gathered.  
3.] Wherefore we must find out some other Interpretation of those Scriptures, which seem totally to prohibit all applications of Divine Judgements to particular Cases: and particularly of those before mentioned. And that (as to them at least) is a matter of no great difficulty. For the first of them forbids one Christian indeed to judge another: 
Mat 7.1.  but it is only a rash and a harsh censuring Christian brethren (as the Pharisees were wont to do) even for the smallest faults; and that when the censurers themselves, it may be, (as they) indulge themselves in greater, (such as are like beams to the others motes, as appears, v. 2.) that is there forbidden. 
Luke 13.1, 2.  And the blame which in the second Text, the relaters of the fall of the Tower of Siloe, and the mixing the blood of the Galileans with their Sacrifices by Pilate, did incur; was not barely for taking notice of these Events as Divine Judgements, but for judging the persons (in a like Pharisaical pride) greater sinners than others, and than themselves in particular; having no other evidence to ground that censure, than that what they suffered was more severe than what usually befell others; which indeed was none at all. And Jobs friends (the third Text) were censured by God for making the like uncharitable and unwarrantable Inference from his Providential severities upon Job. So that all these Scriptures thus interpreted, (as indeed they must be) make nothing against the lawfulness of a modest, sober, prudent, and discreet application of Divine Judgements to particular cases; seeing in an application so qualified, we shall be secure from offending against Justice or Charity.  
[2. And therefore I proceed, in the next place, to give you the Directions promised you to preserve you from so offending, in like applications of Divine severities.  
(1. First then, Privately and in our own bosoms, we may with more freedom and latitude make such applications, than we may discourse them withal to others: if withal we take care to turn our inward sentiments only to those uses, which reflect Glory to God, and benefit to ourselves; without gratifying any unlawful Passion, apt on such occasions to be stirred towards our suffering brethren, and neighbours. And yet,  
(2. When God's Providence itself makes any Case notorious by producing an offender, as it were, and chastising him upon a public Theatre, the case being clear and evident of itself in the eyes of all men; no man is then bound up from bearing his part in the public discourse: but (as he hath a call either by office, or occasional charity to the souls of men to take notice of it) every one may, nay ought, to serve God's design therein, by making use of it for others, as well as his own, edification. And it is related as a thing imitable in the primitive Christians, that they interpreted the sudden deaths of Ananias and Saphira, as remarkable Judgements of God, and not only were possessed with great fear themselves on that occasion, 
Acts 5.11.  but also derived that fear to many others, by publishing it, so that they feared likewise as many as heard of it.  
(3. We are not so much in danger of offending against Justice or Charity in the application of Divine Judgements, when they befall great Communities and Societies of men, as when they light only on particular Persons, or smaller Parties. For when Nations and other great Communities fall under great Epidemical calamities, wherein every member some way or other suffers, or at least is endangered to suffer; there God himself expects his hand should be publicly acknowledged, and due means used by religious Addresses to him solemnly and generally made for the removing of them; and in them requires that each Member bear a part, and accuse himself and be deeply humbled, as being a partaker in that guilt which procured them: So that what every one is obliged to own, is without injury or breach of charity imputable to them all. Whereas there are very few private Cases, wherein the Persons suffering can be convincingly brought by others under a like obligation, to own and acknowledge the particulars charged on them by their Censurers, as the Causes for which they so suffer: and so we are endangered to charge them at adventure, and therein to be unjust and uncharitable.  
(4. We run less hazard of violating Justice and Charity, in applying such Divine strokes, as Judgements to some persons, than to others. For whereas there are some notoriously bad men, 
Isa. 3.9.  who publish their sin as Sodom, and proclaim themselves to have no fear of God before their eyes, 
Rom. 3.18. Psal. 14.3.  being altogether become filthy or stinking (as the Margin hath it) in the nostrils of all serious and sober persons; so that no Charity, be it never so large, (except it be wilfully blind withal) can judge better of them: when any remarkable hand of God finds these persons out, to seize them for public Exemplary punishment, I cannot see, why we may not, without any hesitation in a case so plain, think and say, This is a remarkable Judgement of God; and a fair warning to all men to avoid such courses. And especially if such persons have arrived to that height of professed wickedness as to glory in their shame at that rate, 
Phil. 3.19. Psal. 1.1.  as to set themselves down in the seat of the scornful, and scoff Religion and Virtue out of countenance, as a thing despicable and contemptible; and to own themselves in all companies, as the public Hectors and Champions of profaneness and impiety, and professed persecuters of all persons that dare appear on the side of God and goodness. For in such cases, as I told you before, the opinion of all the world justifies us, in making the severest reflections upon their sufferings.  
But when sufferers, though the hand of God lie heavy upon them, are either eminently good men, or such as in the judgement of rational charity we are bound to think well of for the main, though they have their allay of humane frailty, and are Gold, though mixed with dross; yea, or such, as there is hope they may become better, because there is nothing that declares them desperately and incorrigibly bad: We are towards all these sorts of men to proceed in censuring with far greater Caution, and the better they are, the more must be observed; according to the following measures.  
1.) That we endeavour to be as sparing in applying these sorts of Divine Providences, to the cases of particular persons under the former characters as God is in inflicting them; and appear as loath and unwilling to do the one, as he to do the other. For it is very uncharitable for any man to be overforward in crying out, upon every unusual stroke upon another, A Judgement, a Judgement; because thereby he cruelly vexeth his brother's sores; a thing which is done by nothing more than by exaggerating his calamities with the representation of God's displeasure testified in them. Besides, that the hastiness of men in such applications, looks too much like that disposition which Charity disclaims, 
1 Cor. 13.6.  of rejoicing in iniquity, i. e. in the opportunity of colourable laying a criminal matter to ones brother's charge, without staying to examine what ground there is for it: as on the contrary, to rejoice in the Truth, i. e. to be glad when by the discovery of the truth, our own and others suspicions or misapprehensions concerning him are removed, and he vindicated, is a charitable Temper, as the Apostle describes it.  
2.) That we do not first fancy a Divine Judgement in our own thoughts to have befallen such a Person or Party as we do not affect; and then search out iniquities, 
Psal. 64.6.  (in the Psalmists Phrase) or make a strict Inquisition, to find out criminal matters in him to apply it unto, for the justification of our own censure. For this is a preposterous inverting of the Rules of Justice, which is never wont to pronounce sentence first at all adventure, and then examine the Cause, or rather, whether there be any cause: and a great breach of Charity also, as implying a malicious design against our brother, which we seek an opportunity to execute.  
This seems to be the fault of those Disciples themselves, who enquired of Christ concerning the man that was born blind: for they first resolve upon it, that this was a Judgement of God on him for some sin; and then they came to our Saviour to resolve them, 
Joh. 9.2.  for whose sin it was, his own, or his Parents? And it seems evident, by the whole carriage of their discourses, that Jobs friends, though they unanimously first conclude among themselves, that his sufferings were Divine Judgements upon him for some foul crime; yet they are at a loss what crime of that nature to find him guilty of, and therefore they tax him at all adventure, with all the horrid Crimes they can imagine, to draw a confession from him at least of some of them, for the justification of their own uncharitable censure.  
3.) That we do not hastily call such severe Providences of God towards such particular Persons, Judgements, whom we can charge with nothing that is notoriously sinful, in the general Judgement of all Mankind, or at least, of all Christians. For it is a great piece of uncharitableness, as well as injustice, which is too ordinarily practised in such places where the common Christianity is crumbled into Sects and Parties; for dissenters of all sides to impute the sufferings befalling their opposites, to Divine displeasure against them for holding such opinions as differ foom theirs, or practising in some particulars otherwise than they do. Now this ariseth ordinarily from a partial fondness which every one hath for his own opinion or way: which inclines him to think God hath as great a kindness for it as himself, and his Party have: and to conclude all his Providences to be accordingly engaged to serve under those banners of distinction, under which he hath listed himself: whence such persons find it easy (upon every unusual stroke of God upon any that are not every way agreeable to their humour) to conclude, that the very point in difference betwixt them is judged by God and their opposites, confuted from Heaven by a Demonstration of Divine displeasure against them. And such an unhappy Paralogism as this, we are told by our Historians, it was, which in the dark times of Popery gave the cause, in the opinion of an whole Synod, against the married Clergy, when the side of the Room where the maintainers of it sat fell down, killing some, and burting others. For thereupon they that were for Priests single life, cried down the Cause of the fallen Party with them, as witnessed against by God himself; and by that sorry Argument and Noise prevailed. Now against this great mistake (by the way) we shall never be sufficiently armed except we govern our Apprehensions by these Two Principles.  

(1.) That God never appointed the dark Rule of Providence (to us it is no other) to judge Causes by, whether right or wrong, good or bad. 
Judg. 20. 21, 25.  Oftentimes, for secret ends of his own, he blasts a good, and prospers a bad cause, as the had Cause of the Benjamites, in two set battles, against the good Cause of the Eleven Tribes: and the horrid and blasphemous Imposture of the Mahometans hath now for many Ages, by the permission of Providence, prospered wonderfully against the greatest part of the Christian world.  
(2.) That Gods great and signal Judgements, of which we are discoursing, are now adays rarely inflicted, but for such Crimes as are generally condemned in the Judgement of all Mankind, or at least, the generality of Christians, according as he designs the notice of them to be spread in a greater or narrower compass. And the Reason is evident, to wit, because it cannot otherwise be rationally expected, the Justice of them should be clearly and convincingly owned, and so the good they are intended for must needs be hazarded to so many as are dissatisfied in the merit of the Cause that is taken to procure them. But when a Divine severity justly makes an example of any person in the general opinion notoriously criminous; they are all inexcusable, who thenceforward do the same things they condemned in another, 
Rom. 2.1.  (as the Apostle saith) and confess God's Judgement to have righteously befallen him for.   
4.) That we publish not on the house tops (in our Saviour's phrase on another occasion) that which is, 
Mat. 10.27.  it may be, whispered in our ears only; and few, possibly no other persons know of. For it may so fall out, that our intimate acquaintance with some men, and their circumstances, may give us knowledge of their particular vices, secret as to all the rest of the world; and of God's secret strokes befalling them in their persons or private concerns, which we in our own thoughts may rationally conclude to be Divine Judgements inflicted for them. Now in such Cases, though we may with great charity declare our apprehensions hereof to the parties concerned themselves, and admonish, and exhort them on that occasion; yet it were great uncharitableness to publish to others either the one or the other.  
For, when God intends (as appears by his way of proceeding therein) only a private correction; it must proceed from a defect of charity in us, if we by divulging it, turn it into a public Execution, to the exposing our Brother to an open shame. And the very justice of every petty School may convince us of the evil of so doing; wherein the corrections given within those walls are forbidden to be divulged, under a like penalty to that which the disgraced School-fellow suffered.  
5.) That we apply not the severe strokes of God upon our neighbour to the satisfaction of our private spleen and revengeful Humour: which is too ordinary when we think such as lie under them have wronged us, (or it may be they really have so) and we conclude, their sufferings are Divine Judgements befalling them on our Quarrel. This was the uncharitable Censure of Shimei against David, when he tells him that God had avenged on him the blood of the House of Saul, by the Rebellion of Absalon. For it is plain by the Text, 
2 Sam. 16.5, 6, 7, 8.  that Shimei was of the very family of Saul: and it may be looked upon himself, as in some probable vicinity to the Crown, if the succession of it had continued in that family. At lest 'tis probable, that by the translating it from thence, he found his hopes (as to those preferments and other advantages which usually are attained at Court by those of the Royal Blood) blasted and defeated. It is true indeed that God's Justice doth sometimes appear in the remarkable vindication of eminently good mens, and his useful Instruments. Causes: but for every ordinary person upon every petty trifling injury, to expect that he should do the like for him, or suppose he doth it, is too great a Presumption.  
6.) That we judge not our brethren's estate towards God, and much less their future estate from the most evident Judgements temporally befalling them.  
(1.) Not their present estate towards God. For a sore Judgement may befall a man greatly in God's favour, for a foul Crime; as in the case of the Death of David's child, inflicted, even after his Repentance, for those heinous sins of Adultery and Murder; because he had by them caused the Enemies of God to blaspheme; 
2 Sam. 12.14.  doth evidently appear.  
(2.) And much less must we thence judge their future estate in another world. For there is no sufficient cause to judge even Nadab and Abihu, 
Leu. 10.3. 1 Sam. 6.19. 2 Sam. 6.7.  the inquisitive Bethshemites, Vzzah, and others, damned; though God smote them dead in unwarrantable actions. Yea, even Moses and Aaron themselves died by a Divine Sentence in the Wilderness for their sin at Meribah: and yet one of them (Moses) we have sufficient evidence is in glory: 
Mat. 17.3.  and have no reason to doubt the case of the other. Yea, men may be judged of the Lord, (in the Apostles supposition) when chastened with sickness and death extraordinary, that they may not be condemned with the world: 
1 Cor. 11.30, 31, 32. 1 Cor. 5.5.  and an offender delivered even to Satan, may suffer to the destruction of the flesh, that his spirit may be saved in the day of the Lord, i. e. in the private Judgement which he undergoes from the Lord at his death.  
7.) That we assign not particular sins as the special Causes of a Divine Judgement too peremptorily; except where the circumstances notoriously evince it by the Rules before given, or some of them at least. For if we be therein mistaken in our Judgement; yea, if there be no moral certainty that we are not mistaken, (such as may rationally convince the persons concerned and others thereof) the end which we are supposed to design by such application, (to wit, to render the particular sin to which we attribute the procuring that Judgement more formidable) is lost upon those whom we particularly intent to benefit by it, and others too: and we ourselves are liable to be censured, for putting an uncharitable brand upon our brother without a cause.  
8.) That we vaunt not, or magnify ourselves against our suffering Brother, by comparing ourselves with him, as if we were therefore the better men, because we far better at God's Hands he. This is one property of Charity, (among the many excellent characters given it by the Apostle) that it vaunts not itself, 
1. Cor. 13.4.  (i. e. with the diminution of a man's brethren, for else it were rather a description of Humility than Charity) nor is, upon such an account, puffed up. And the most uncharitable account upon which any man can vaunt to the lessening of his brother; is, when it is done merely upon the difference that God's only pleasure makes betwixt the one and the other. This (among many others) was one great piece of uncharitableness in Jobs friends, that having in his sad sufferings taxed him with being of the number of those whom God had signally branded with remarkable Judgements, and a partner in guilt with those of the old world whose foundation was overflown with a flood, 
Job 22.15, 16, 20, 21, 29, 30.  though he were differenced in his punishment, being a sufferer by the contrary Element of fire; they in the mean while boast, that their substance was not cut down, as being men more acquainted with God, more humble, more innocent; as they imply, when they advise Job upon their experience to become so too.  
9) That we make no man's religious living formerly, or eminent profession of it, (no not though we have some cause to think him declined from it now) by objecting it to him under suffering, a part of his calamity: nor occasion him whilst he suffers under God's hand to suffer for his sake too: A thing too usual, when bad men apply the Judgements of God (or those which they interpret to be such) to good men, or those who have had a reputation to be such, beyond their neighbours. For this is to give them (as the Persecutors did to our Saviour) gall and vinegar to drink, when they have already bitterness enough upon their spirits from the Cup of their Cross, that God appoints them to drink off. This was to David, as he tells us, like a Sword in his bones, when profane men said to him in his affliction, Where is now thy God? 
Psal. 42.10.  and when they cast in his Teeth, (as their successors did afterwards in our Saviour's) his former trusting in God, as if it had either been Hypocritical, 
Psal. ●2. 1, 8, 9  or (if real) misplaced on one that had thus forsaken him. Now to deal thus with our neighbour, is at all times greatly uncharitable. For it either argues an hard censure of him that he is an hypocrite; or a greater and fouler affront, if we do not so esteem him; for than we turn (as the same Psalmist elsewhere taxeth men of the same uncharitable temper) his glory into shame, 
Psal. 4.2.  and endeavour to make that a matter of disgrace to him which is really most commendable.  
10.) In a word: That we do not rejoice, insult, or triumph over any man under God's hand, upon any account; much less revile, and reproach him; but really pity, bewail, and condole with him rather; and (as we have opportunity) instruct, admonish, comfort, and pray for him. For to do the former, is the constant guise of those that (in the character of Gods Holy Spirit in the Scripture) are marked for wicked men. The Heathen Edomites were such; 
Obad. 1●.  and they rejoiced in the day of Judah's distress. David's Enemies, (being so to him on God's account) were such; and in his adversity they rejoiced. 
Psal. 35.13.  Our Saviour's Persecutors were such; and as they judged him smitten of God, they shaked their heads at him upon the Cross, 
Isa. 53.4. See Mat. 27.40, 41, 42, 43, 44. Mark 15.29, etc.  and reviled him with most unsavoury and reproachful speeches.  
And although there be several Passages in Scripture which seem to propound God's Judgements as a glad spectacle to good men, and a matter of rejoicing, when they befall those that are notoriously wicked: As when it is prophesied, That the righteous shall rejoice when he seethe the vengeance, etc. 
Psal. 58.10.  And when God calls on all the Saints even in glory, 
Apoc. 18.2.  (the holy Prophets and Apostles especially) to rejoice and triumph over Antichristian Babylon.  
Yet it is to be observed, that these and the like Texts relate only to such as were Gods public and notorious enemies: and the joy and triumph required or allowed, in their destruction, is only upon account of the success of his cause against them, and the vindication of his Glory and Interests. As appears remarkably in the Psalm quoted, wherein he tells us, how the observers should express their joy, to wit, by taking notice, that verily there is a reward for the righteous, 
Psal. 58.11.  and that verily he is a God that judgeth in the earth.  
But the latter dispositions and deportments are recommended to us by the Examples of the best men, and most eminent of Saints. When Jobs friends had dealt so uncharitably with him, he tells them what a different usage they should have found from him, if their souls had been in his souls stead; and assures them, that though he could in such a case have spoken as they did to him now, and heaped up words against them, and shaken his head at their calamity, as they used him: yet he would have strengthened them with his mouth, and the moving of his lips should have assuaged their grief. 
Job 16.4, 5.  And when David's very bitter enemies, that insulted over his calamity, were sick, he clothed himself with sackcloth, 
Psal. 35.13.  and his prayers, though ungratefully received by them, and thrown back in scorn into his bosom, whence they proceeded, were hearty and sincerely from that bosom poured out to God for them. And our Saviour, the most perfect of men, to the many sufferers under God's hand whom he relieved, was generally so compassionate; that he took on him, by a merciful Sympathy, all the Infirmities that he cured, and bore all his Patient's sicknesses. 
Mat. 8.17.  Yea, he could not forbear weeping over the very prospect of those Tragedies he foretold himself against Jerusalem, though the Shambles of his Prophets, and his own Slaughter-house. 
Luke 19.41.  And God expects, (as well as the sufferers themselves) that to him that is afflicted pity should be shown; 
Job 6.14.19.21, 22.  especially, if the hand of the Lord hath touched him: and dislikes that men (in their brethren's calamities) should persecute like him, i. e. take the same liberty of harsh and severe usage towards them, as God does, as if they could do it with like right and justice as he. In a word, it is his express command, that to show ourselves to be of the same mind one towards another, we not only rejoice with them that rejoice, 
Rom. 12.15, 16.  but weep also with those that weep. And thus I discharge this sixth Head also.  
VII. Come we now to the seventh and last, to draw such Inferences from this whole discourse as may be of use and advantage to us.  
[1. And first, I infer the great Reason that there is for a general Judgement in another world. For, seeing God is known by the Judgement that he executeth; and all that which he executeth here, extends but to a few offenders; and it may be, the notice taken of those Executions that are made, reacheth but a small part of Mankind: it stands with the highest Reason, that there should be a Time wherein all the world may see (even those that while his hand was lifted up on earth would not see) that just and true are his Judgements. 
Isa. 26.11.  Besides, by the rareness of the Judgements he executeth here, instead of being known as he ought, he is by many apt to be misunderstood; whilst they are generally stumbled at his letting so many notorious offenders escape for one that he punisheth: and those that escape he●e, many times are the greatest and most prosperous of men, that even dare his justice, by setting their mouths against the Heavens themselves. 
Psal. 73.9.  Wherefore, that he may make it known, that he spareth not so many high and mighty offenders, either through impotency, or partiality; it is easy to infer, that there must be such a day, wherein all men, whether they be small or great, shall stand before him, 
Apoc. 20.12.  and be judged according to their works.  
[2. I infer, that those men do God great disservice, who either carelessly overlook, or designedly endeavour to suppress and keep from the notice of the world, these remarkable Divine Judgements: or (when by reason of their own public circumstances they cannot but be taken notice of by others) attempt to slur, and stifle as much as they can, the evidence of those particularities which so much conduce to the preserving and propagating the knowledge of God in the world. Those of the former sort are injurious in an high degree to God; who, when he exposeth his glorious Attributes to view as on a Theatre, will not vouchsafe to be spectators of them. But those of the latter rank are prodigiously wicked. And yet too many even of these are to be found in all ages of the world, who study to darken God's glory in such remarkable Judgements, and to lead the apprehensions that people naturally are apt to have of them, as far from God and Providence as they can find any colour to do. Thus the Egyptian Magicians (encouraged by a profane Atheistical King, as well as prompted thereto, by their own malice) emulated the miracles that Moses did, and by frequent attempts to do the like; endeavoured to persuade the People, that there was nothing in them beyond the power of created beings to effect; till God at last in the plague of the Lice, drew from them an unwilling confession, that neither they nor their master the Devil could imitate it, 
Exod. 8.19.  and that therefore it was the finger of God. And it seems to me, that the Priests and Diviners of the Philistines, were willing (when they were called into consultation what to do with the Ark of God) to have carried on as bad a design, and to have persuaded both themselves and the people that it was a disputable case, whether the God of Israel had inflicted those Judgements upon them, 
1 Sam. 6.9.  which they had suffered; or whether it were a mere chance that had befallen them. And therefore, though they speak some good words concerning the God of Israel, and give their advice, that if they returned the Ark, they should make him some Presents too, (it may be forced thereunto, as Caiaphas prophesied, by a Divine impulse) yet they contrive to put the determination of that great Question upon the issue of such an odd Experiment, as without a miraculous influence of the Lord of all the Creatures upon those that they employed, would in all rational probability have determined it against God. For it was ten thousand to one odds, but that the Kine (being milch Kine, and their Calves newly taken from their sides, and shut up in their sight, just as they were put into the Cart, that was by their advice to carry the Ark) being let lose without a driver, had turned, as nature would prompt them, the same way their young ones had gone, rather than towards the Land of Israel. And a foul scandal it is to the Christian Name, that too many of those who bear it, do herein act, as if they joined in design with the  Heathens. For, besides the downright Atheists, (too many of whom pass muster now adays under Christ's colours) whom I have before confuted; the sottish and profane generation of men are desirous to look beside God in all such strokes; lest by confessing his hand in them, they should be obliged to be more Religions, than suits the Interest of their Lusts. Whence, in the calamities which at any time befall themselves or others, those of them who pretend to but the least smattering in Philosophy, seek for causes to assign them to, either in the general order of Nature, moved when once set a going, without any special hand of God governing the motion of itself; or in the Influence of superior Bodies upon the inferior, by the Conjunctions and Oppositions, or other Aspects of Planets, in imaginary Houses, which the inventions of juggling Astrologers have built for them in the Heavens to consult and quarrel in, about the government of the lower world; or to the distempers at some seasons naturally corrupting the Elements, and by them the bodies, yea and the very minds of men. Others of a lower rank in their Intellectuals, through an ignorant malice suspect the evil Tongues of some persons who have some way or other (and often undeservedly) gotten an evil Name among their Neighbours; or it may be, accuse the Devil himself for paying them some ill turns he owed them, though they were never known to have carried themselves so towards him as to deserve any such usage from him. In all which, and the like conjectures, it is the main business of the champions of Ignorance and Profaneness, to cast a mist before their own eyes and other men's, to obscure the Providence of God in those Judgements which he executeth, lest he should be known by them. Which certainly is a crime of the greatest magnitude: for it argues an envy at the glory which Gods wonderful Providences are wont to procure him in the world: than which there can hardly any attempt be conceived more Satanical.  
[3. We may hence infer, How great Reason there is, that such Judicial Providences should be exactly taken notice of, and with all the notable circumstances which most manifest God, recorded, and transmitted to Posterity. The learned and judicious Lord Verulam takes notice of it as a defect in the historical part of Learning, 
De aug. ●. ent. l. 2.  that there is not extant an impartial and well-attested Historia Nemeseos, (as he calls it) an account of the most remarkable Judgements of God on notorious offenders; and complains of it. And it were to be wished, that God would put it into the heart of some supreme Magistrates to promote so godly a Design by their Authority, that the great Judgements of the King of Kings and Lord of Lords might be preserved in public avowed Records, as their own Judgements are. For certainly it would be a great check to the Atheism that so reigns in the world at this day, to have such public testimonies preserved against them to stop their profane mouths withal, when they take liberty to cry down God and Providence. And such a work cannot be done effectually to such a purpose, but with their encouragement and assistance, who are able to oblige the Relators of such signal Providential strokes, by the sacred tye of an Oath, to speak the Truth, all the Truth, and nothing but the Truth, in God's cause, as well as mens: and severely to punish those persons, who shall appear upon due examination to lie for God, or against him. But seeing such a design is rather to be wished, than hoped to be carried on, in such an Age as this; I forbear to insist longer on this Point; and in the fourth place infer,  
[4. That those private Persons, in the defect of more public endeavours in this kind, do God good service, and much oblige Posterity; who take what honest pains they can, in so profitable a discovery, by enquiring into, and informing themselves and others from good Evidence, of such Instances of Gods just Providence, as their Ages and the places they live in afford. For however some Atheistical spirits are, according to their wont, apt to slight and despise them: yet, abundance of serious and considering Persons, do, and 'tis to be supposed, will, in after-Ages, make great advantages by them.  
[5. And yet this must be attempted with great care and caution, as a thing which we cannot lay out too much circumspect diligence and industry. Which also follows from my Text and Doctrine. For those Judgements by which the Lord is known, must be first known to be, and to be his Judgements; that is, it must be known that such things, as to matter of Fact, are certain; and that they are accompanied with such circumstances as carry in them a moral certainty also, (as I before told you) that they are inflicted by God upon such an account: because if there be a rational doubt of the one, or the other, there must be an equal uncertainty in the conclusions drawn from such uncertain Premises.  
Wherefore, it is certainly a foul and heinous crime, and a thing highly injurious both to God and man, for any Person or Persons, either out of a misguided zeal for God, or out of a particular fond affection to any Party in Religion, and much more, upon the account of any more unjustifiable Passion; to become a forger of Divine Judgements: or a busic reporter and spreader of such Forgeries. For this is to speak wickedly for God, 
Job 1●. 7.  and talk deceitfully for him; which Job chargeth with great abhorrency upon his friends; as judging it a most unbecoming thing to endeavour to prop up the Cause of the God of Truth with falsehoods. Nor indeed is it less mischievous, than it is unsuitable, to the interest it pretends to defend. For though one or two such pious frauds may prove at the first, (in some juncture of Time wherein simple and wellmeaning devotion prevails over the inquisitive humour of Mankind) to be some way serviceable to the Design they were coined for: yet in process of Time, as the state of Religion altars, and men (having it, may be discovered the fallacy) grow more nice of belief in such matters; the case is quite different. For than strikes in (ordinarily) the subtle Atheist or misbeliever, and aggravates the flaws he finds in such stories, as are really obnoxious, to the blemishing the Reputation of the most undoubted Records of Christianity itself. And it can hardly be imagined what a foul imputation upon that holy Religion of our blessed Saviour amongst Atheists and other Infidels, those Cart-loads of Monkish stories in the Romish Church have occasioned; wherein the Miracles of their fictitious Saints, and the Judgements of God upon their pretended Adversaries, are equally numerous; and yet both so grossly contrived, that the unskilfulness of the bungling Inventors saves the confuters of them the pains of any studied Arguments to disprove them. And yet with such a fottish credulity are the generality of that Religion possessed, that there is hardly any one who was eminently instrumental in the Reformation, but they can tell you of some miraculous Judgement of God that brought him to his End; which they believe with equal faith to what they have for the Gospel itself: even that of Luther's body being carried away out of his Coffin by the Devil, which he himself lived to disprove by his own Pen.  
And it were well if it could be said of them only, that they prop up a cause with lying wonders (as is prophesied of them) that needs it: 
2 Thes. 2.9.  and that the indiscreet zeal of others, who would be thought to have better Consciences, as they have (wherein they differ from them) a better Cause, did not make use of their Example too much, and treat their Brethren of different Judgements in the petty disputes that divide them into Parties, in the same uncharitable manner. At least it were to be desired, if such hot spirits will needs continue (with Solomon's Madman) to cast Firebrands one at another; 
Prov. 26.18.  that they would not (with the Poets Prometheus) steal fire from Heaven to kindle them withal, by forging miraculous Providences to blast the Reputation of those Causes they are prejudiced against, in the Persons of those that defend them.  
[6. Lastly, we may learn hence, on all hands, to make a more beneficial use of God's Judicial Providences: to wit, that of the Text, to endeavour to advance in the knowledge of God by them. Which Duty (according to the usual extent of that Phrase in Scfipture) includes many particulars.  
(1. As first, If any of us be sufferers under any such strokes, as our own Consciences suggest to us are Divine Judgements: we are betwixt God and our own souls to endeavour to take up the Controversy which he seems to have with us betimes: and in order thereunto to acknowledge and bewail those known sins which we are convinced of; and in a more special manner, those which our own hearts seize on in fresh pursuit as the particular causes of that displeasure from God, under which we lie: to humble ourselves under his mighty Hand, and remove by serious reformation and amendment of life, out of his sight, whatever is offensive to those pure eyes which cannot behold evil, 
Hab. 1.13.  or look on iniquity.  
And if it be not clear to us what particular quarrel God hath with us; or that he hath an especial cause given him beyond the ordinary frailties of humanity; so that (as to any known great crime) we are as clear as Job himself; yet we are (as he is well advised, and also of himself resolves before that advice) to say to God, 
Job 10.2.34.31, 32.  show me wherefore thou contendest with me: and that which I see not, teach thou me: and if I have done iniquity, I will do so no more.  
This is to be done betwixt God and our own Consciences, if none but God and they be acquainted with our circumstances.  
But if our Cases and our Crimes too be already by God's Providence exposed to the public notice, it is our duty in this Case to go farther; and to evidence our true Repentance to the world, by a true, free, and ingenious acknowledgement, justifying God, and giving glory to him, 
Ps. 51.4, Josh. 7.19.  as David and Achan did; and warning others not to offend him in like manner, by our Example.  
And in all these cases, if the present Judgement be upon such courses taken, removed; and Gods Hand turned away from us: we are ourselves to take heed we sin thus no more, lest a worse thing come unto us: and not provoke him, 
John 5. 1●.  (by a feigned humiliation whilst we are under his correcting hand, destitute of real amendment) to do as he threatens, i. e. punish us seven times more, and augment his severities, till our wound become incurable, 
Leu. 26. Jer. 15.18. 2 Chron. 26.16.  and past remedy.  
(2. If we be (as in Epidemical Judgements) sufferers in common with others; our duty is, (instead of shifting off the blame upon others) each man in particular to own his own share in the common guilt, 
1 King. 8.38.  (as knowing the plague of his own heart) and by true Repentance and amendment to lessen the public Load which he hath contributed to greaten; and call on others, as he hath opportunity, to do the like: and lastly, when he hath rendered himself fit for that charitable office to the public, by having recovered his own Innocence, to intercede earnestly and affectionately, (using his renewed Interest with a reconciled God) for the society to which he doth belong.  
(3. If we be bare hearers or beholders of Gods great severities upon others, and ourselves free; we are then,  
(1.) Wisely to consider his do: 
Ps. 64. ●.  so as to observe carefully what of God more than ordinary appears in them: that we may give him the glory of those perfections, which he hath thereby rendered most conspicuous, for which those that have pleasure in his works specially study them.  
(2.) And particularly, to endeavour to reduce God's Providences of this kind (as well as all others) to the Rule of his written word; and observe the correspondency they bear each to other. For this will serve us to very great purposes, in order to a firm faith in him, and fear of him, when we can say, 
Leu. 10.3.  (with Moses in the case of Nadab and Abihu) This is that which the Lord hath said.  
(3.) To lay them up in memory as a choice treasure, to be made use of when occasion serves. For God expects his great works should make deep Impressions in the minds of men. And therefore some Interpreters read that clause of Psal. 
Psala 111. A. Verse. Tig.  111. which we render, He hath made his wonderful works to be remembered, [Memorioe consecravit] he hath devoted or consecrated them to remembrance. Wherein they imply, that it carries in it a kind of sacrilege, to let them slip through our memories as common and inconsiderable things. And he takes notice of it himself as a great crime in the Israelites, That they remembered not his hand, 
Psal. ●8. ●● 43.  how he wrought his signs in Egypt, and his wonders in the field of Zoan.  
(4.) And to improve that remembrance, as occasion is offered, by applying it to ourselves and others, according to the sutableness that those Providences bear to the cases to which they are applicable. So when the Israelites were apt to be afraid of the mighty and numerous Enemies they were to encounter, at their entrance into Canaan; God suitably recalls to their memories, 
Dent. 7.16, 17.  what he did to Phaaoh and all Egypt. And when our Saviour would fortify his Disciples against the Tentations to compliance with the obstinate and unbelieving Jews, in holding out the siege of Jerusalem, out of affection to their concerns there; having before told them of that great day of the Revelation of the Son of Man in his Judgements on that City, 
Luke 17.  and that there wanted nothing to complete its destruction in proportion to Sodom, but only the removing the Christians thence, 
29, 30, 31, 34.  (as they went afterwards to Pella out of the City) in conformity to Lots going out of Sodom: he bids them to remember Lot's wife, whose tenderness of her concerns in Sodom, made her look back, and therefore by God's just Judgement, in the very place, she was turned into a Statue of Salt. And the Psalmist comforted himself against God's present Enemies, and their outrageous insolences; by remembering Gods Judgements of old. 
Psal. 119.52.   
(5.) And to be sensible of the special Mercy and Goodness of God to us, whom, it may be he hath as signally delivered when we were in equal guilt and danger with others, who no less signally perished: yea, possibly, when our own Consciences told us, that we ourselves better deserved to have been made Examples of Divine severity, than they that were so.  
Thus the returning Jews acknowledge with gratitude the Mercy of God to them, that in the common destruction of Jerusalem, 
Ezra 9.8.  he had left them a remnant to escape; and to give them a nail in his holy place, i. e. a little, though but a weak fastening there. And so ought all those whom God's Judgements have left, in public calamities especially, like a few gleaning grapes after the Vintage, 
Isa. 27.6.  as Isaiah expresseth the said Remnant of returning Jews.  
(6.) To possess our hearts with a reverend and awful fear of that God, 
Ps. 66.5.  who is terrible in his do toward the children of Men. This use David made of God's stroke upon Vzzah; 
2 Sam. 6.9.  he was afraid of the Lord that day. And the whole Christian Church, yea, the generality of men that heard of the unusual deaths of Ananias and his wife, 
Acts 5.11.  (as I before observed) were surprised with a great fear. When God as a Lion, does but roar in his threaten, who will not fear? says Amos, and much more, 
Amos 3.8.  when (as his contemporary Prophet expresseth it) he tears like a young Lion, 
Hos. 3.14  does he expect, certainly, that all men should serve him with fear, 
Ps. 2.11.  and even those that rejoice before him, (in the most festival exercises of Religion, wherein joy was part of the service required) should do it with trembling? Thus are Christian Gentiles taught, upon consideration of the noted severities of God towards his former people the Jews, 
Rom. 11. ●●.  not to be highminded, but fear; as also the Christian Jews, upon the remembrance of the severities of God towards their forefathers under the Law, in the very delivery whereof Moses himself said, I exceedingly fear and quake; are called on by the same Apostle, to serve him with reverence and godly fear: as considering, that not only Mount Sinai, but Mount Zion also had its thunderings, and the Gospel its terrors, as well as the Law: So that offenders against him that speaks from Heaven, shall not escape, more than they that despised him that spoke on Earth; nay, shall rather be punished with more severity, because the God of Christians, 
Heb. 17. ●1. to v. 2●.  as well as Jews, is, if provoked, a consuming fire; and not to be met (as Isaiah expresseth it) by thorns and briers set in array against him, 
〈◊〉. 27.4.  left he go through them, and burn them together.  
(7.) Lastly, to improve that fear for our future Caution; that taking warning by his noted severities towards others, we give him no occasion, by the same or like provocations, to take us in hand next. But especially, are we to take heed of those sins in particular, against which we are evidently convinced God hath given public Testimonies by any remarkable Judgements. Which is the use the Apostle tells us we ought to make of the great Judgements of God, against the old Israelites left us upon Record in Scripture. 
〈◊〉 Cor. 1●. ●om 6. to 11.  All those things (which there he reckons up) befell them, says he, for examples, and were written for our admonition, upon whom the ends of the world are come: to the intent, as he implies it in several Instances, that we should not lust, or commit Idolatry, or Fornication, or tempt Christ, or murmur, as they did, for fear of the same or like Judgements.  
And the like End surely God aims at, in those Judgements, which fall out in any Age or part of the world, to admonish men to repent of, and for the future, abstain from those Courses which (as it were) after violence to his Patience and long-fussering, and extort those notable severities from him, by the audacious importunity of their notorious Impieties.  
And in all such cases the wise man (in Solomon's Phrase) will hear and increase in learning, 
Prov. 1.5.  by fortifying himself against all Tentations to those sins, against which he seethe the Hand of God so notably lifted up. So that if among all the jolly crew of sottish drunkards, but now and then one break his neck in his drunkenness, or by a cup-quarrel lose his life; (though withal many such should escape such ends, even so many as to give countenance to the profane Proverb, that drunken men come by no harm) yet the prudent man will lay those few contrary Instances to heart; and say in himself, Why should I not fear, if I despise such warnings, that I may be made the next Example in that kind? If there be a signal Instance in his Age, and within his observation of a noted cruel oppressor, upon whose estate and house the curse of God remarkably descends, so that his posterity are either all buried in death, i. e. die obscurely, 
Job 27.15, etc.  so as to be miss by scarce any body: or if any of them survive, they are not satisfied with bread; but the great estates gotten by unlawful means, melt away like wax before the Sun, e'er inherited by the third Generation; 
Prov. 3.31, 33.  the serious observer will learn, not to envy him, nor choose any of his ways.  
If the Examples should be more rare, than in these days they are, 
Luke 15.30.  of a debauched Prodigal, spending all his living with harlots, and by means of whorish women reduced from an ample Estate to a piece of bread: 
Prov. 6.26.  or of some sinners in the same kind, 
Prov. 5.11.  whose flesh and body are consumed with a loathsome disease, thereby receiving in themselves (in the Phrase of the Apostle, concerning uncleanness in another kind) that recompense of their error which was meet: 
Rom. 1.27.  the considering man will say with himself, What security have I, that the same sin, if I follow it, will not reduce me to the same Case? If but the field of a sluggard be overgrown with thorns, and nettles cover the face thereof, etc. (i. e. his worldly estate goes backward for want of honest Industry) a wise Solomon will consider it, 
Prov. 25.32.  and receive instruction. If the daring and audacious Appeals of a bold sinner to God in fearful Curses upon himself; or profane affectations of a new uncouth way of gallantry, by inventing new Imprecations against himself: or the malicious shooting of bitter words as arrows in evil wishes against others; amongst men that love cursing, do but once or twice in an Age meet with a suitable stroke of Divine severity, and cursing come into the cursers' bowels like water, 
Psal. 109.18.  and as oil into his bones: a considerate Christian will take heed, 
Ps. 39.1.  that he offend not thus with his tongue; and by a solemn purpose, as with a bridle, keep his mouth from transgressing in that manner.  
In a word, when all the places of Execution in a Nation become Pulpits, whence the miserable Malefactors from their own woeful experience, preach Recantation Sermons, wherein they renounce the evil Principles they have lived by, and warn all men of the dangerous consequences of licentious and debauched Courses: and the same Doctrine be also as frequently preached from the deathbeds of other sinners, wherein the curses written in God's book are verified in the eyes and ears of all men, except they wilfully shut them both: who, but a desperately forlorn wretch, will dare say in his heart, I shall have peace, 
Deut. 29.19, 20.  though I walk in the imagination of mine own heart: i. e. gratify my own sinful inclinations to satiety, as one that adds drunkenness to thirst? Against such an one, surely, (if any such there be) the anger of the Lord and his jealousy may well smoke, yea and burn (as he elsewhere threatens) to the lowest Hell; 
32.22.  the place appointed for them (says the Verse following my Text) that under such evident tokens to remember him by, forget God. 
Ps. 9.17.  And justly may God make them Examples themselves, whom the Examples of others will not amend: as being guilty of tempting his Justice beyond all possibility of forbearance, by the ungrateful abusing of that Patience that should have led them to Repentance; of daring presumption upon that lenity and goodness which only hath given them that merciful reprieve, 
Ps. 66.9.  by which their forfeited souls are held in life; of monstrous hardness and impenitency of heart, whereby they treasure up to themselves wrath against the day of wrath, 
Rom. 2.5.  and the revelation of the righteous Judgement of God; and lastly, of prodigious madness, and desperate foolhardiness, when as (notwithstanding the fearful Instances in all Ages by which God hath taught the world that none ever hardened himself against him, 
Job 9.4.  and prospered, yet) as if they would wrestle a fall, or fight a duel with the Almighty, they run upon him even on his neck, 
Joh 1 15.25, 26.  and on the thick bosses of his bucklers.  
Believe it, sinner, believe it, (for Truth itself hath spoken it) though God spare thee a while, 
Eccles. 8.11.  
Neh. 9.17  and execute not sentence speedily against thy wicked works; 
Rom. 9.22.  though he be slow to anger, and endure with much long-suffering the Vessels of wrath fitted for destruction; 
2 Pet. 3.9.  as not being willing that any should perish, but that all should come to repentance: yet will he not finally suffer his holy spirit to be vexed, his patience to be trampled upon, his word and its warnings to be despised, and his Exemplary Executions to be entertained only as news without any farther effect; but if the wicked turn not, he will whet his Sword, 
Psal. 7. 1●.13.  he will bend his bow and make it ready, and prepare for him the Instruments of death: and (when he hath stirred up all his wrath, 
Psal. 78.38.  which yet in his great compassion he forbears) he will wound the head of his Enemies, 
Psal. 68.21.  and the hairy scalp of all such as go on still in their trespasses; and either here or hereafter make them feel by experience, who without feeling would not believe it, what a fearful thing it is to fall into the hands of the living God, 
Heb. 10.31.  From which doleful experience God keep us all, for Jesus Christ his sake. Amen.  
FINIS.   

A Just NARRATIVE, OR, ACCOUNT Of the Man whose Hands and Legs rotten off: In the Parish of KINGS-SWINFORD, IN STAFFORD-SHIRE, Where he died, June 21. 1677.  
Carefully Collected by JA. ILLINGWORTH, B. D. An Eye and Earwitness of most of the material Passages in it.  
LONDON: Printed by A.C. for Henry Brome, at the Gun at the West-end of St. Paul's, 1678.   

To the Reverend S. FORD. D. D. Rector of Old-Swinford in Worcestershire.  
SIR,  
BEing importuned by divers (Gentlemen, Ministers, and others of our Neighbourhood) to draw up a full Narrative and Account of that late sad Providence (which hath filled the hearts and mouths of the Country round about us, the same whereof is also spread into remote parts) I was at last prevailed with to endeavour their satisfaction: And the rather because of a general rumour in the Country, that the man had declared several things to me of near concernment to himself, which he concealed from all other Visitants. That I might not therefore suffer such Reports to pass uncertain, nor be wanting in that which was by some urged as my duty; I did (by travelling, at several times, above sixty miles in the parts adjacent) inquire into divers particular circumstances, which I was not before fully clear in: and have now at last set all down in plain words (suitable to such an account) that the meanest concerned to know and make good use of the providence, might at first reading clearly understand it.  
Sir, That I address this to you, is, that I may take an opportunity to make my hearty acknowledgements for your learned and useful Discourses in the Pulpit upon this occasion, to the general satisfaction of your Hearers; and I must in my own name, and many of theirs, entreat, you would make the substance of them more public from the Press, that the Readers may learn not to be too censorious in things of this nature, not yet to pass by so signal a Providence without that just Observation it deserves, and due reverence toward that God who is known by the Judgements which he executeth, as you have fully shown us. I hope, Sir, I invite you to nothing, but what your own Judgement accounts worthy your labour; and I am confident it will be no mean addition to your former elaborate services of God and his Church. In which that you may be long continued for his Glory, and the good of his People, shall be the hearty Prayer of (Reverend Sir)  
Your most affectionate (though unworthy Friend) to honour and serve you, J. ILLINGWORTH.   

A just Narrative or Account of the Man whose Hands and Legs Rotten off in the Parish of Kings-Swinford in Staffordshire, where he Died, June 21. 1677.  
RIchard Duncalf of Godsal Parish, not far from Wolverhampton, in the County of Stafford, dying many years since (and his Wife also) left behind them many Children, and but slender provision for them.  
One of their Sons, John Duncalf, bound himself an Apprentice to Thomas Gibbons of Kings-Swinford in the same County, Wheelwright. When he had served his Master two years and seven months (or thereabouts) he and his fellow Apprentice stealing from their Master a considerable quantity of Iron, delivered it to a third person, who promised to conceal it from their Master: but being all brought before the Right Honourable the Lord Ward of Dudley-Castle, upon examination severally, they accused each other, and confessed the whole: By which means there was found concealed (as Tho. Gibbons saith) 26 pound of old Iron, besides more that was wrought up, new Waggon-Nails, ends of Bars, etc. Upon their Confession the Lord Ward sent them to the House of Correction, about October 14. 1675. But the other Apprentice being dangerously sick there, and this John Duncalf pretending, at least, to be sick also, they two were set at liberty the week following. After which time this said John Duncalf 〈◊〉 to ☞ come again to his former service (say●●●, he would never set his feet in Kings-Swinford whilst he lived) but offering and engaging to pay to his Master each other: by which means this young man (who was then full twenty years of age, and at more liberty than formerly whilst an Apprentice) gave himself up to licentious courses, viz. (as he confessed to me, April 26.1677) to Idleness, Stealing, Lying, Cursing, Swearing, Drunkenness, and Uncleanness with Women. Which last, he said, was not by committing actual Fornication or Adultery, but in the thoughts of his heart, and by lascivious words, and gestures, whereby he had endeavoured to tempt them to lewdness in divers places. I must therefore here clear myself and him from an unjust rumour and report common (as I am informed) in the Country hereabouts, which many people yet believe, viz. [That he confessed some things to me which he desired might be concealed whilst he lived, as, that he had committed a Rape upon a young person, and afterward murdered her: That he was guilty of Buggery, or lying with Beasts, etc.] I do therefore openly declare to all, that these were groundless rumours or reports, and I do assure them he never desired me to conceal any thing he said or confessed to me, nor did he ever speak to me of any such things as these which some have reported and others believed. But the faults  seemed to lie as an heavy burden upon his Conscience, when he judged God's hand was severely chastizing him for them, and all his other impieties; among which his constant profaneness had not been the least, in that, although he could both read and write, yet he had (as he said to me) a long time neglected all manner of Service and Worship of God, as well on the Lord's day as other days, and that both in private and public. It is said, he stole many things to supply his growing necessities (which his idleness and intemperance brought upon him) chief Bibles; and the rather because they would soon be bought by others. About January the 6th. 1676/7 coming to the house of Humphrey Babb, living at the Grange-mill, about three miles from Wolverhampton, he begged of Margaret, the said Humphrey's Wife, Victuals and small drink. The Woman having formerly known him, and compassionating his present condition, gave him freely such as she had, but whilst she stooped to draw drink for him, he stole her Bible, (as he confessed to her afterwards.) This Bible he sold for three shillings to a Maid of John downing's, who lives near the Heath-Forge, not far from the place where he stole it. By which means, not long after, Humphrey Babb's Wife heard of her Bible, demanded it of the Maid that bought it, and making her some allowance toward what she paid for it, received it again long before either of them saw him, or heard what was become of him: But this being noised in the Country thereabouts, one Henry Evans told his Father Thomas Evans (commonly called Painter) who lives near Henly or Himley (they both knew him) what John Duncalf had done: at which the said John Duncalf, when he heard of it, was very angry, and gave out threatening words against the young man; but being charged with it by them, he did not only deny it with some fierceness, but execrated and cursed himself, wishing his hands might rot off, if that were true (as the said Thomas Evans testifies) and John Bennet his Keeper, saith, he often heard him say to Gentlemen that visited him in his sickness, that he did so curse himself upon that occasion to Thomas Evans. And this he acknowledged of his own accord, to me and many others, several times, when he seemed most serious and in earnest [That he so cursed himself, and that immediately upon the execration or cursing of himself, he had an inward horror or trembling upon him, a dread and fear of the Divine Majesty, and Justice of God, which fear and working of his Conscience continued more or less many days after.]  
When I asked him (upon this ingenious acknowledgement) why he did not confess his wickedness, and endeavour that the Bible might be restored to the owner? his answer was, [That the Devil and his own heart would not suffer him.] Yet this he acknowledged to me [That within a few days after that execration his flesh began to look black at the wrists of his hands, and so continued divers weeks before it did sensibly rot.] He went then and wrought with one Thomas Osborn a Joiner in Dudley, and (as Osborn saith) continued with him about a fortnight (Shrove-tuesday being the last day as he well remembers) and that it was the last work that ever he did; which I cannot wonder at, considering what this poor man said to me concerning himself in reference to that time, viz. [After I had cursed myself about the Bible, I wrought with a Joiner at Dudley; but at that time I had a fear and trembling upon me, which frequently troubled me, and made me have no great mind to work; and so feeling myself weak and faint, and fearing an Ague or Fever, I went towards my acquaintance, but in the way finding I was unable to go any further, I laid myself down in a Barn (at Parton-Hall as I remember) belonging to Sir Walter Wroteseley, and there continued two days and nights before I was found] (some say he said (at other times) from Tuesday night to Friday morning.) Being found, he was kept at the charge of the Parish of Tettenhal (in which Parton-Hall stands) until the next monthly meeting of the Justices of the Peace, who (March 27. 1677.) by examination finding Kings-Swinford to have been the last place of his settlement, made an order he should be carried thither, and maintained by that Parish. There he was received, March 28. and John Bennet appointed to take care of him: first in a Barn belonging to the three Crowns, (an Inn standing on the Road between Wolverhampton and Kidderminster) and after one fortnight removed by the Overseers for the Poor, to the dwelling house of the said John Bennet his Keeper in Wall-Heath-side. His flesh at first began to rise in great lumps or knots at the wrists of his hands, and at his knees (as his Keeper tells me) and after a little time to break and run, and shortly after to shrink from the bones at those places, at which time, white putrid matter came out and ran abundantly, causing exquisite pain and torment to this poor man: And so offensive was the smell for several weeks together, that those who came to visit him who were not only many hundreds, but, 'tis believed, thousands (his Keeper and Neighbours say many thousands) were not able to abide in the room with him, nor stand near without the door, except they had herbs or other things at their mouths and noses to smell to. The Visitants being so numerous at all times of the day, especially on the Lords-days, it seemed to give him great disturbance, and made him very unwilling to talk many times, or answer them any thing. They moved him once so far to impatience, when they crowded about him each with a question, having Herbs, and other things at their Noses, that his passion made him to forget his own condition, and wish their Noses might rot off (as divers there present assured me;) for which I gently, but seriously, reproved him at my next visit. He seemed to take the reproof well, acknowledging the fault of his passionate expressions towards them (provoked as he said, by their crowding, impertinent curiosity, and foolish questions; or to that effect:) But he had forgot, or would not confess, that he used those words,— about their Noses rotting off.]  
But his Keeper tells me, he would often be very impatient towards the multitude, and call to him, saying, John, why dost thou not dash out their teeth? dost thou not see how they grin at me? and the like.  
About the twentieth of April many little Worms came out of the rotten flesh, such as are usually seen in dead Corpses (as his Keeper told me) but after he was well washed and cleansed, those ceased, and the room and smell was nothing so offensive as formerly: yet all that while (though it was rumoured in the Country) he would never confess his execration, and wishes against himself, until his Keeper denied to ease him of the Vermin, Lice, etc. that filled his shirt and doublet, and continually tormented him. 〈…〉 promised, that if his Keeper 〈…〉 and cleanse him, (he had long 〈…〉 all the hair of his head) he would ackno●●●●●, the whole truth, which he then did in ma●●●● as is before related.  
And now he began to beg instruction, and help to repent and that some Ministers and others, who came to visit him, would pray for and with him, which many did, both public Preachers and others, at several times; and some who lived near him (as I did) often. Being asked by me what he desired might be begged of God for him, he returned answer to this purpose: That God would give him repentance, and pardon his sins , viz. Idleness, Stealing, Lying, Cursing, Swearing, Drunkenness, unclean Thoughts, and constant Profaneness, etc. that he would save him for Christ's sake, and give him patience in the mean time.] I did accordingly endeavour to represent his case before God, and with humble earnestness to pray for mercy for him; and he seemed at that time to be somewhat affected with the Prayer, etc.  
It was about this time, if I mistake not, that he sent for Humphrey Babb's Wife, from whom he stole the Bible, she came and brought the Maid he sold it to, along with her: to them he confessed the wrong he had done, and desired they would forgive him; which the Wife told me she did hearty, and prayed God to forgive him as she did. The Maid seemed to be of the same mind and Christian temper.  
Very many (as I hinted before) hearing of him, came from all parts adjacent, and some from places far distant, to see this sad spectacle of Divine Justice: and amongst the rest, some of the Romanists, one of which, he and his Keeper supposed to be a Priest of that profession, who was earnest with him to renounce his Religion, and become a Catholic (as he called it) and they would remove him, take care to heal his Sores, and (said the man, whom they supposed to be the Priest) I will pawn my soul for ☜ thine, that thou shalt be saved: which I am informed, is an ordinary form of speech amongst the Papists of this Country, when they would persuade men to their party. When I enquired of this poor man (to try him) why he did not accept of their offers? he answered to this purpose, [To what end? How can he pawn his soul for mine? none can save me but Christ.]  
Others who had occasion to travel this way from London, and other parts far off, West and North, visited him, we hope not to satisfy their curiosity so much, as to behold a monument of Divine severity, and that they might bear witness, that although sentence against an evil work is not always executed speedily, yet, God leaves not himself without witness, in this, as well as former ages, against Atheism and grand impiety.  
Upon the eighth of May following, both his legs were fallen off at the knees, which the poor man perceived not until his Keeper told him and shown them to him, holding them up in his hands, and his right hand, hanging only by some ligament, by a little touch of a knife, was taken off also: The other hand at the same time being black as a shoe, and not much unlike, in the fancy of some, for roughness and hardness, to the outside of a dried Neats-tongue. This hand hanged on a long time afterwards by some such thing as the former, and might ('tis possible) have continued in that manner until his death, if he had not desired his Keeper to take that away also as the former, because it was troublesome to him. Now although putrid matter frequently issued out at those places, yet he had not so much pain as he had formerly for a month or six weeks, as he freely confessed; and acknowledged that his stomach was good, and did digest such meats as he took, and that he had evacuations by siege and urine, as heretofore in his health.  
So that, continuing in this condition some weeks, many began to think the Issues might be stopped, and his life preserved many years, if regularly ordered. Some the Parishioners were moved in it, that Physicians and Surgeons might be consulted, and good advice taken in the case; but I cannot learn that any thing was done about it, being judged, by some, incurable. It is said that he expressed himself to some that visited him in this manner. [That now the curse wherewith he had cursed himself being fully come to pass (in that his hands were rotten off) he was persuaded it would go no further.] But he forgot that God punished him, not for that sin only, but, for all his great transgressions (though for that chief) as he formerly confessed to me, he believed. At last his flesh began to waste, and his spirits to fail; so that visiting him again, and observing some change in his flesh and countenance more than formerly, I laboured to convince him more fully of his condition, and to persuade him to look up to the great Physician, in whose hands are the issues of life and death, etc. He seemed to give diligent attention, and earnestly desired me to pray with him; after prayers, when I was about to leave him for that time, he desired I would not forget him in my prayers; making it also his earnest request, that I would come again when ever he should send for me, which I promised I would at any hour day or night. This was June 16. and on the 19 (as his Keeper acknowledgeth) he was in great anguish and trouble of mind, crying out [What shall I do to save my poor soul?] with many other expressions to the same purpose; being very sick, and fearing his approaching death. But upon what account his Keeper would not send for me (in whose hearing he so earnestly desired me to come to him) he knows best, and must answer it, if it was his fault for private respects, as is conjectured. On June 21. in the morning, I went again to visit him, unsent for, but found him unsensible, and past any further advice. I stayed by him until almost noon. He lay still, with his eyes fixed, as a dying man, moved not at any thing we said to him, but upon pouring into him a little drink with a spoon at several times, he coughed a little, and groaned, and then lay as before. When I saw there was no probability he would understand any thing I said, I left him (after prayer made for him with the company there present, in the house) and had notice brought me, that he died about two hours after my departure from him.  
Before I sum up the whole of this Narrative, and account of his condition, I judge it may be acceptable to the Reader to insert some short Observations, communicated to me by an ingenious Gentleman, our Neighbour, who several times visited him in his affliction. Take them therefore in his own words.  
When I first saw this young man (which was quickly after he was brought into Kings-Swinford) he appeared to me to be of a vigorous state of body, and of an healthy constitution, saving the strange defect under which he laboured, his hands and legs being then deprived of sense and motion. I observed them, and handled him: They were from both wrists and knees blackish and dying; and I took notice, that about each wrist and knee there was as it were a Circle at the joint that divided the sound from the dying parts, and seemed like a ligature, prohibiting any nourishment to pass those bounds; so that the blood and spirits being wonderfully stopped in their circulation, it must necessarily follow, that the parts thus deprived of their wont supply, must whither and die as a leaf in Autumn: which sad progress they made till both hands and legs from the wrists and knees became dead and dried, black and hard, like Mummy, before they fell off at the joints, which they afterward did. I also observed, that at the first, above each of the forementioned circles, there broke out a sore, at which the nourishing juice (designed by nature to have fed those parts) emptied itself (now in those sores corrupted) in a quitture or sanies, so horribly stinking, that few of his Visitants could well endure the room without some strong smelling defensative. But visiting him after those dead limbs were fallen from the body (all but one hand which was almost severed) I saw the joints with the flesh look well and healthy They seemed to me free and untouched by the former mortification, being quick and sensible, that now the fellow complained upon the least touch thereof, yet seeming to promise an easy cure, for that ichorous stinking humour was gone; the flesh was raw, but sweet, and here and there besmeared with a thick corrupt pus, an encouraging sign (say Artists) that sores incline to healing: But this poor creature wanting all help from Art or Medicine, save what the application of the leaves of Mullein afforded, which by his Keeper were used to defend the raw parts; in some weeks there issued the like thin and stinking humour as before, which soon put a period to his life. So far my Friend.  
As to the young man himself, he was (as he told me a few days before he died) about twenty two years of age. It was easy to observe, he had been a strong young man, naturally of a stubborn temper, much hardened by evil courses; yet he seemed sometimes to be affected with his condition, the discourses made to him, and prayers with him; and I wish I might have had from him as clear an evidence of a comfortable change wrought in him, as I would gladly have told the world. I must in charity leave his final condition to God, who thus afflicted and chastised him for the space of near about four months, that he might be a signal spectacle to thousands, of God's displeasure against impiety.  
The sum of all is this, That a strong, lusty, young man, as most in the County where he was born, being unfaithful to God and his Master, and giving himself to licentiousness and wickedness, was brought to a morsel of bread; and by doing evil and denying it with execrations, had a sting and secret remorse in his conscience, by which, and want (the fruit of his idleness and intemperance) he grew faint and weak, and his hands waxed feeble: not being able to work, designed to betake himself to his Friends, but was stopped by the way, forced to lie down under the hand of God, that the Curse wherewith he had cursed himself might come upon him; and so by the stupendious providence of God he was made a spectacle to the world of Divine severity many weeks, that others might see, and hear, and fear, and do no more wickedly. And I wish, God may have no reason to say to any, (as by the Apostle in another case, 
* Acts 13.41. )— Behold ye despisers, and wonder and perish: for I work a work in your days, which you shall in no wise believe, though a man declare it unto you.  
FINIS.   

SIR,  
Being requested by Mr. Illingworth to give you an account of what I am able to say concerning John Duncalf, I apprehend the best way is by a bare and brief Narrative of that discourse that passed between us whilst I was with him; if there is any thing worth your cognizance, you may make use of it as you please.  
Our Discourse was as followeth.  
May 1st. 1677.  
Quest. SPeaking to him of the deplorableness of his Condition, and that sure there was a more than ordinary hand of God's Providence in it arising from some evil actor actions of his.  
Answ. Answered yes, 'twas for his sins.  
Quest. When I told him that sin was generally the procuring Cause of every man's sufferings; but under such remarkable and dreadful sufferings as these were, there is usually one or more special sins to be inquired after, as the nearest procuring Cause or Causes.  
Answ. He answered yes; so it was in his case. He stole a Bible from a Woman, and being charged with it, denied it with this fearful wish, [That his Hands might rot off if he stole it.]  
Quest. Then I asked him, whether his hands began to blacken, or change Colour, or tingle, etc. presently after the imprecation, or that fearful wish of his?  
Answ. Answered not; but his Conscience tingled sadly.  
Quest. John, how long was it  your hands began to rot, or had any signs of putrefaction upon them after the Curse?  
Answ. About a fortnight.  
Quest. Have you made your peace with God for so great an offence?  
Answ. [Being a man not apt to speak, and ignorant withal] made little answer, only shaked his head.  
Quest. Have you asked the Woman forgiveness, and to your power endeavoured to make satisfaction; or if the Bible were in your hands, to make Restitution?  
Answ. Yes, he did send for her, and she came accordingly, and prayed God forgive him, for she did.  
Quest. John, canst pray? I have not found in thee any motions or inclinations thereunto since I came.  
Shakes his head again, and nothing he said.  
Quest. John, dost thou know how at so great a distance as sin hath made thee, to go to the Father?  
Answ. Yes, by Jesus Christ, whispering it softly, yet so as I might hear him.  
Quest. Then fearing he did not understand what Christ hath done for the World, I very briefly opened to him the Tenor and Conditions of the Covenant of Grace, and so how he must expect Mercy at the hands of God.  
Answ. Then (so far as I could guests) he began somewhat to relent, for the Tears trickled down his cheeks, and many Symptoms of conviction and sorrow seemed to be upon him; saying these words, or to this purpose: For God's sake, Sir, pray for me.  
Quest. John, I am glad to see some, though the least tokens of penitence in thee— The Lord enlarge thine heart, and make thy Conscience tender— I am willing, John, to pray for thee, and so I perceive is this whole company: But it would be great satisfaction to us, if you would acquaint us, what we should more particularly desire of God on your account.  
Answ. Good Sir, that my sins may be pardoned, as loss of Time, neglect of Duty, and the service of God.  
Quest. Is not Sabbath-breaking one?  
Answ. O yes, yes!  
Quest. Have you any thing else to say?  
Answ. No. Then let us pray.—  
Ending with the Lords Prayer, he repeated the Petitions after me, saying Amen, with somewhat an elevated voice; being observed to weep several times whilst we continued prayer.  
After which I parted with him, making me to promise him the continuation of my Prayers.  
About a fortnight after he sends a Messenger to me to tell me he desired my company again; at which time I made it my business not so much to ask him Questions, as to inform him of those Truths that as I thought had a necessary conducency to our eternal peace. [Spending some hours with him that day, as I could bear the noisome stench that then came from him.] Before I came away that time, which was the last time that I saw him; his Keeper told me, that a Popish Priest had been with him some few days before, earnestly endeavouring to proselyte him to their Religion; using this Argument: That if he would turn Roman Catholic, I will pawn my Soul to thy Soul thou shalt be saved. But all he could obtain of the poor man, was only this, that he would consider of it. Then ask John Duncalf, whether this was true? He answered, Yes. Praying with him, I took my final leave and farewell. This is all (worthy Sir) that I know concerning him. I can only add that I am  
Your most humble Servant, JONATH. NEWEY. Kinfare, Aug. 17. 1677.   

WE whose Names are hereunto subscribed, living in the Neighbourhood of Kings-Swinford, where John Duncalf the subject of the preceding Narrative, whilst God's hand was so severely upon him, for the most part resided; and having most of us visited him and discoursed him in that condition, and the rest of us received frequent Informations of the Passages herein mentioned from a multitude of credible Witnesses; do (in order to the rendering so useful a Relation more creditable so far as we are known) attest, that we judge it to be very exactly and impartially penned in all the particulars: and especially, in those Passages of it which contain the frequent serious acknowledgements of the mentioned John Duncalf, (That he did imprecate that Judgement upon himself which is here expressed, and upon the occasion here related) which he made not only in the hearing of the Author, but also of most of us: as also, in the substance of those that relate the rotting off of his Hands and Legs before his death, in the manner herein mentioned. And this attestation we make with no other design, but that God may have the glory, and the world the benefit of so Exemplary a Providence. For which end we as hearty accompany this Narrative with our prayers, as with our hands.  


Simon Ford, D. D.  
Tho. Wilsby.  
Amb. Sparry.  
John Raynolds.  
Samuel Mountfort.  
Edward Paget.